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From one small cycle to the next cycle (elapse) 13 days, 2619 parts. 3 This means 13 days, 2 hours, 25½ minutes. When 4 The text in the printed edition reads: "In the west at the time." The reference is probably to the relation between the position of the sun and moon (1) in the winter and (2) at the beginning of the conjunction of the moon and sun. See T.B. Rosh Ha-Shanah, 24a, with Rashi's commentary at top of page. the sun goes in the south quarter, the moon goes in the north quarter, and when the sun goes in the north quarter 5 In the summer the sun is more in the north than in the winter, and the moon is in conjunction in the south-west, and in the summer its position is south of the sun at its conjunction. the moon goes in the south quarter. All the hours serve for the beginning of the Molad of the moon in a retrospective order, according to the order "ShLKNChM and Z." 6 The 1st ed. omits this mnemonic. In the first year at the beginning of the night of the fourth day the beginning of the Molad (conjunction of the moon) is in the hour of Saturn (Sh). In the second year 7 "In the hour following" is found in some of the late editions. The difference between one year and the next in this connection is taken to be 4 days, 8 hours; if the first Molad were at 6 p.m. Tuesday, in the next year it will be 4 days, 8 hours later, i.e. Sunday 2 a.m., which is the hour of the moon. The following table will summarize the text:— The beginning of the Molad at 6 p.m. Tuesday in the hour of Saturn. Speaking of the sun and moon, Eth. Enoch says (lxxviii. 5): "And they set and enter the portals of the west, and make their revolutions to the north and come forth through the eastern portals on the face of the heaven." The old Jewish belief as to the relation between the motion of the sun and moon was as follows: According to Rashi (T.B. Rosh Ha-Shanah, loc. cit. ) the conjunction of every Molad (new moon) takes place when the moon is in the south-west corner of its orbit. In winter since the sun does not traverse the west in the daytime save when it sets, therefore the moon is in the west before the sun gets there, because the moon during the first half of the lunar month goes to the north, whilst the sun revolves in the south. In summer the sun goes over the greater part of the west in the daytime; and as it is then revolving in the north it is there before the moon, for then the moon is chiefly in the south. Where the sun sets there the moon rises. the beginning of the conjunction of the moon is in the hour of the Moon (L). In the third year, in the following hour, the beginning of the conjunction of the moon is in the hour of Mercury (K). 1 See supra, p. 43, note 3. In the fourth year the beginning of the conjunction of the moon is in the hour of Venus (N). In the fifth year, in the hour following, the beginning of the conjunction of the moon is in the hour of the Sun (Ch). In the sixth year the beginning of the conjunction of the moon is in the hour of Mars (M). In the seventh year, in the hour following, the beginning of the conjunction of the moon is || in the hour of Jupiter (Z) in the hour following. 2 "In the hour following" and the next sentence do not occur in the printed texts. The third and fifth years are like the seventh. In like manner for three times these hours serve at the conjunction of the moon retrospectively until the (expiration of) the 21 years of the cycle.
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All the constellations serve the moon by night from the four corners of the world: 3 See Jalkut, Ex. § 418, and Jalkut, 1 Kings, § 185, according to the latter passage, "The twelve constellations ( i.e. the Zodiac) through which the world is ruled, three turn to the north… Aries, Leo, and Sagittarius; Taurus, Virgo, and Capricornus are turned to the west; Gemini, Libra, and Aquarius are turned to the south; Cancer, Scorpio, and Pisces are turned to the east." An entirely different order is given in the Jalkut on Exodus, loc. cit. Cf. T.B. Pesachim, 94a, and see Eth. Enoch lxxii. 2 ff. 3 in the north, 3 in the south, 3 in the east, and 3 in the west. All the hours 4 i.e. the stars of the hours or the seven planets. This sentence is wanting in the 1st ed. serve the moon by night from the four corners of the world: 2 in the south, 2 in the north, 2 in the east, and 2 in the west. In the hour in which it began to serve in the south, (therein) it finishes in the west; 1 The eight hours refer to the length of the shortest night according to our book; see infra, p. 322. The seven planets are placed thus: two in the south, two in the north, two in the east, and the seventh planet in the west; in addition, the first planet which served in the south serves at the end of the night (8th hour) in the west. and so with all its circuits.
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All the great 2 The 1st ed. reads "small." luminaries of the stars 3 The expression is borrowed from Ezek. 32:8. The seven planets are not referred to in this connection. The Pal. Targum, Ex. 40:4, "And thou shalt bring in the lamp-stand on the south side, because thence are the paths of the sun and moon, and the pathways of the luminaries." are situated in the south except Ursa Major, 4 ענלה , "waggon." The constellation Taurus of the Zodiac or Ursa Major as a star is probably implied; see Rashi on T.B. Berakhoth, 58b. which is placed in the north. All the Mazzikin 5 See supra, p. 14, note 8. which move in the firmament and the angels 6 The fall of the angels recalls Jude 6; Jubilees v. 6, 7; Slav. Enoch xviii.; Eth. Enoch vi.–xvi., xix., and lxxxvi.; Test. XII Pat. (Reuben, v. 6, 7), and Fragments of a Zadokite Work (ed. Schechter, iii. 18). See infra, pp. 99 and 160. The fall of the angels is a favourite subject with the Church Fathers, e.g. Athenagoras, Embassy, xxiv.; Justin Martyr, Second Apology, v.; and Dialogue with Trypho, lxxix. who fell 7 The first editions add: "from their greatness." from their holy place (even) from heaven, 8 The first editions add: "in the days of the generation of Enosh." This view opposes the doctrine of the Book of Jubilees v. 6–9, which holds that the fall of the angels took place in the days of Noah. Cf. Eth. Enoch vi. 4–6. On the "generation of Enosh" see Rabbinic Philosophy and Ethics, pp. 37, 193, and 248; Jerahmeel xxiv. 9, xxvi. 20; Pal. Targum, Gen. 4:26. On the "fall of the angels" see Gen. Rab. 26:7; Pal. Targum, Gen. 6:4; Jerahmeel xxv., and Gaster's Introduction, p. lxxiii, for further parallels. In Christian literature this legend also occurs; see The Clementine Homilies, xiii. (when) they ascend to hear the (Divine) Word behind the veil 9 See supra, p. 23, note 5. they are pursued 10 1st ed. reads: "they are separated." with a rod of fire, and they return 11 The first editions add: "backwards." to their place. 12 This is missing in the 1st ed.
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10 days, 21 hours, and 204 parts are the excess of the days of the solar year over the days of the lunar year; 13 The 11⅓ minutes; Luria holds that this is a later addition to our text. On the astronomical question see Gen. Rab. 33:7. Our reading has been used by the Pal. Targum, Gen. 1:16 (see Ginsburger, Pseudo-Jonathan, p. 2, note 8). The Slavonic Enoch says, "And there remain 11 days over, which belong to the solar circle of the whole year" (xvi. 5). According to Eth. Enoch lxxviii. 15, 16, the lunar year has 354 days and the solar year has 364 days, thus the difference between them amounts to 10 days. Jubilees vi. 32–36 holds that the moon "comes in from year to year 10 days too soon." and the intercalation is introduced to equalize the days of the solar || year with the days of the lunar year. 1 On the intercalation see infra , Chapter VIII. p. 57. The sun and the moon begin (their courses) at the new moon of Nisan, the sun goes before the moon at its Tekuphah; 2 According to Gikatilla's Ginnath Egôẓ (cd. Hanau), p. 50b, the text should read: "The sun goes before the moon according to her ordinance." and Aries begins to serve before it by day, and all the constellations serve thereafter 3 Lit. "after it," i.e. after Aries. according to their order. The moon goes in the opposite direction 4 Lit. "backwards." and Aries begins to serve before it 5 The MS. reads "before him," i.e. the sun. The first printed editions read: "before her," i.e. the moon. by night, and all the constellations serve thereafter according to their order, until the year of the small cycle, until the year of intercalation (comes round). (When) the intercalated month comes round it supersedes (or thrusts aside) the new moon (of Nisan) and remains at the new moon of Shebat, 6 The intercalated month is always interposed between Adar and Nisan, so as to ensure the fall of the Passover in the early spring. The first printed editions read here, "Adar," which appears to be the correct reading. The Venice edition adds: "and thus is it until the year of the small cycle comes round; (when) the intercalated month comes it displaces the new moon and remains at the new moon of Tebeth." and so on until the twelve 7 The text is questioned by Luria and others. If instead of "12" we read "7" then we have the cycle of 19 years with 7 intercalated months, which will be presently considered. Luria thinks that "the sun and moon are equal at the commencement of the eve of the fourth day in the hour of Saturn," as "when they were created" only applies at the end of the cycle of 84 years. This number is obtained by multiplying 12 (the number of the constellations) by 7 (the number of the planets); or by multiplying the solar cycle of 28 years by 3; or by multiplying the lunar cycle of 21 years by 4; possibly this 84-year cycle was intended to be used for astrological purposes. intercalated months (come round) when the sun and the moon are equal (again) at the commencement of the eve of the fourth day in the hour of Saturn in the hour when they were created. Between each Molad (conjunction of the moon and sun) there are only 36 hours, 40 minutes, and 73 1 The "73 minims" must be considered as an interpolation; see supra, p. 43, note 5. minims (parts).
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The moon does not disappear from the firmament save for the twinkling of an eye; even though there were a full thread (of light) surrounding it in the east and in the west, 2 That is, at the beginning and end of the Molad; see T.B. Rosh Ha-Shanah, 20b, Rashi, in loc. the eye has not the power to see the moon until eight large 3 The large hour equals two ordinary hours, as is explained in the next line of the text. This passage explaining the large hour is not in the printed editions. According to T.B. Rosh Ha-Shanah, loc. cit., the Palestinian Jews were unable to discern the moon at the Molad, for 6 hours after and 18 hours before the Molad; in Babylon the reverse rule obtained. The reading "6 hours" in this Talmudic passage seems to Luria to be the appropriate reading in our text. Assuming, however, that our text is correct, we might argue that Palestine could not be the place where our book arose. hours (have elapsed). (The large hours) are two hours for each (large) hour, either at the beginning of the Molad (conjunction) of the moon or at the end of the Molad of the moon.
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The number of the days of the lunar year is 354 days, a third of a day, and 876 minims. 4 876 minims equal 48⅔ minutes. There is evidently something amiss here, because the next sentence tells us that the lunar month has 708 hours and 40 minutes, which means that the lunar month equals 29 days, 12 hours, and 40 minutes. On this basis the lunar year has 354 days, 8 hours. Must we assume that the "876 minims" are an interpolation? This figure equals 48⅔ minutes, which in one lunar month equal 4 1/18 minutes or 73 minims. || All the hours of a lunar month are 708 hours and 40 minutes; all the hours of a lunar year are 8504 hours. 5 8504 hours = 12 times 29 days, 12 hours, and 40 minutes.
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All the constellations serve the Molad of the moon and also the generations 6 Or, "history." of the children of men; 7 The knowledge of the influence of the stars and planets on terrestrial affairs or, in other words, astrology was believed to enable men to know the future. Our book bases this on the text, which is quoted in this paragraph; also Gen. 5:1, which was read as follows: "This is the calculation of the generations of man." See also Job 38:19, "Where is the way to the dwelling of light… And that thou shouldst discern the paths to the house thereof? Thou knowest for thou wast then born." The sun, moon, and the planets are referred to in this chapter, showing that they have some connection with the time and duration of life. Slav. Enoch xix. 2 says, "And these orders arrange and study the revolutions of the stars, and the changes of the moon, and revolutions of the sun, and superintend the good and evil condition of the world." The N.T. also implies a belief in the doctrines of astrology, e.g. Matt. ii. 9; see Jeremias, Babylonisches im N.T., p. 52. This book of Jeremias is the best book on N.T. astrology; for astrology among the Jews see Löw, Gesammelte Schriften , ii. 115 ff. upon them the world stands, and everyone who is wise and understands, he understands the Molad of the moon and the generations of the children of men, and concerning them the text says, "And let them be for signs, 1 The first editions add the next word in the verse, "and for seasons"; this is wanting in our MS. and for seasons" ( ibid. 14). The signs of the hours shall not depart from serving the sun by day and the moon by night.
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In three cycles of the sun or in four cycles of the moon 2 The lunar cycle referred to here consists of 21 years, as stated supra, p. 43. The solar cycle consists of 28 years, see supra, p. 34. there are 84 years, which are one hour 3 God's day equals 1000 years, therefore 1 hour (reckoning 12 hours to the day) equals 83⅓ years. The third part of the year is reckoned as a whole year. This is another instance of the use of fractions as whole numbers, which seems to be a characteristic of our author. The Church Fathers use this idea of God's day lasting 1000 years; see Justin Martyr, Dialogue with Trypho, lxxxi., and Irenæus, adv. Hær. v. 28. 3; and cf. Slavonic Enoch xxxiii. 1 f. of the day of the Holy One, blessed be He. When the sun and moon become equal 4 That is, they begin their courses as at the Creation. at the beginning of the eve of the fourth day and at the hour of Saturn in the hour when they were created, and in the hour when the flames of the moon reach the sun by day at the degree (or ascent) of 60 (degrees), it passes therein and extinguishes its light; and in the hour when the flames of the sun reach the moon at night in the degree (or ascent) of 40 (degrees), it passes through it and extinguishes its light. 5 This refers to the eclipses. It is not clear what the 60 or 40 degrees or ascents mean here.
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Rabbi Nehorai said: It is the decree of the King 6 The first editions read: "The decree of the King is made public by a word." See Jalkut, Jer. § 285. Instead of the reading "by a word" Luria suggests the reading "in the world," referring to the eclipses which are visible over a large portion of the world. that when Israel sins || and fails to intercalate the year as is becoming, the Holy One, blessed be He, acts in His mercy at the time when the flame of the sun reaches the moon by night at 40 degrees (or ascents), then the Holy One, blessed be He, makes the moon dim and hides one of the Synhedrion. 1 Cf. T.B. Synhedrin, 37a, and Cant. Rab. on Cant. 7:3. Here "to hide" means to conceal in the future life; this, in other words, is a warning not to neglect the intercalation. According to the Jesod ‘Olam iii. 17 the moon is the "chief" of the Synhedrion, which dies at the eclipse by being hidden. For eclipse in N.T. see Luke xxiii. 44, 45. When Israel does the will of the Holy One, blessed be He, in His great mercy He makes the sun dim and He sends forth His anger upon the nations of the world, 2 The first editions read here also "the nations of the world." Later editions read: "worshippers of idols." as it is said, "Thus saith the Lord, Learn not the way of the nations , and be not dismayed at the signs of heaven, 3 The first editions continue the verse. for the nations are dismayed at them" (Jer. 10:2). 4 Some of the old editions read here: "the nations (or according to the Prague edition ‘the worshippers of idols') are dismayed, but not Israel." See Pseudo-Seder Elijahu Ẓutta (ed. Friedmann, p. 10 and note 40) on the eclipses, where the Talmudic and Midrashic sources are fully given. The astronomical question is treated at length in Israeli's Jesod ‘Olam, loc. cit. ; see also Maimonides, Hilkhoth Kiddush Ha-Chodesh. Just as the moon's light does not rule over the sun's light 5 According to Slavonic Enoch xvi. 7 the moon shines with her own light. by day, nor does the sun's light rule over the moon's light 6 See T.B. Chullin, 60b. When the sun is invisible the moon shines. by night, likewise the calculation of the moon does not rule by day nor does the calculation of the sun (obtain) by night, 7 The first editions read: "We do not count the calculation of the sun at night, nor the calculation of the moon by day." and the one does not trespass on the boundary of the other. 8 See, however, Gen. Rab. 6:3 for the opposite opinion. According to Lev. Rab. 26:4 the sun and moon borrow light from one another.
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The dwelling of the moon is between cloud and thick darkness 9 This is based on Job 38:9. On the text see Buber's introduction to Sepher Ha-Orah, p. 119. made like two dishes turned one over the other, 10 The first printed editions insert here: "and (the moon) goes forth from between them." and when it is the conjunction of the moon these two clouds turn in the east quarter 11 The first printed editions read: "turn their faces to the west quarter." and (the moon) goes forth from between them 12 See Singer, p. 128: "bringing forth the sun from his place, and the moon from her dwelling." like a ram's horn. 13 At rising. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter. 1 This is also the reading of the 1st ed. The Venice edition reads: "in the quarter of the east." The corner ( i.e. crescent) of the moon with which it comes forth first, 2 See Jakut Makhiri, Ps. 81:14, pp. 25a, b, and Jalkut, Job 38:9, § 923. (the same) begins to enter and is covered therein by the two (clouds) on the first night 3 After full moon. (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness 4 The first editions give the next word of the text, whereas our MS. has "etc." a swaddlingband for it" (Job 38:9). And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering , 5 "Covering"; see ‘Arukh (ed. Kohut), iv. p. 266a, which has a different text of our passage. For further reference to the sun and moon see T.J. Berakhoth 1:1.; T.J. Rosh Ha-Shanah 11. 5 58a; Shocher Tob (Ps. 19), pp. 168f.; Pesikta de R. Kahana, P. Ha-Chodesh, 41b f.; and Ex. Rab. xv. 22. on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon. 6 This verse of Ps. 81:3 is applied by the Liturgy (see Singer, p. 115) and by the Midrashim ( e.g . Shocher Tob, Ps. 81 § 5) to the New Year. The fact that the Shophar (ram's horn) was mentioned a few lines previously seems to point to this section as forming part of a Midrash for the New Year.
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CHAPTER VIII 1 This is ch. vii. in the MS. The printed editions present a good deal of the material in this chapter in a different order to that of our MS. THE PRINCIPLE OF INTERCALATION [9 A . i.] O N the 28th of Ellul the sun and the moon were created. 2 See T.B. Rosh Ha-Shanah, 11a and 27a, for the view of R. Eliezer that the world was created in Tishri. The heavenly bodies were created on Ellul the 28th. The work of creation began on the 25th of Ellul, see also Lev. Rab. 29:1. In the preceding chapters the assumption was that the Creation took place in Nisan, cf. supra, pp. 35 f., 47. This opinion has also the support of the Talmud B. Rosh Ha-Shanah, 12a. Part of this chapter is quoted in the "Megillah of Abiathar," edited by Schechter in J.Q.R. xiv. pp. 463 ff. The number of years, months, days, nights, 3 The first editions add: "hours." Cf. Wisdom vii. 18 f. terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, 4 See Gen. Rab. 3:7 as to the calculations prior to the Creation. and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, 5 In a holy place; for, according to our book, the Garden of Eden was near Mount Moriah in Palestine. See infra, p. 143. as it is said, "This is the calculation 6 See supra, p. 48, note 7, and cf. T.J. Rosh Ha-Shanah i. 3. 57b and Pesikta de R. Kahana P. Ha-Chodesh, p. 43b. for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.
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Adam handed on the tradition to Enoch, 7 The mention of Enoch in connection with the Calendar is significant, suggesting an acquaintance with the Calendar systems associated with Enoch in the pseudepigraphic literature. The fact that according to the O.T. Enoch lived 365 years is also noteworthy in this connection. who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" ( ibid. 22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, 1 This should probably read "Methuselah," and the text should continue, "who handed it on to Noah." and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, 2 Luria's text here needs correction. "While the earth remaineth, 3 The rest of the verse is given by the first editions. seed-time and harvest, and cold and heat, and summer and winter" ( ibid. viii. 22). "Seed-time" refers to the Tekuphah of Tishri, 4 Pal. Targum of this verse reads: "During all the days of the earth, (there shall be) sowing at the Tekuphah of Tishri, and harvest at the Tekuphah of Nisan, cold at the Tekuphah of Tebeth and warmth at the Tekuphah of Tammuẓ, and summer and winter, and days and night shall not fail." Tekuphah means not only season, but also the time of solstice and equinox according to the season. "harvest" refers to the Tekuphah of Nisan, "cold" refers to the Tekuphah of Tebeth, and "heat" refers to the Tekuphah of Tammuz; "summer" is in its season and "winter" is in its season. 5 The "Megillah of Abiathar," p. 463, adds: "summer in its season and winter in its season."
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The counting of the sun is by day || and the counting of the moon is by night , " they shall not cease ." 6 This section is based on the text "day and night shall not cease" (Gen. 8:22).
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Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek 7 Melchizedek is identified by our book with Shem. According to T.B. Nedarim, 32b, the priestly office held by Melchizedek's successors passed to those of Abraham; see Beer, Buch der Jubiläen, p. 74. The question of the identification of Shem with Melchizedek occurs in the Talmud ( loc. cit. in this note), and see Buber's note 18 on p. 30 of the Midrash Agadah, cf. also Pal. Targum and Jer. Targum on Gen. 14:18, and Gen. Rab. 43:6 and lvi. 9. See also the note of Charles in his ed. of Jubilees, p. 101. A considerable part of this section of our text occurs in Jalkut Makhiri, Ps. 110:16, but the quotation from Gen. 14:18 is omitted. There are other variations in the text. king of Salem… was a priest of God Most High" ( ibid. xiv. 18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. 8 The verse from Gen. 14:18 occurs here in the printed editions, and not above as in our MS. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, 1 The rest of the verse is not given by the MS., which merely adds "etc." Thou art a priest for ever after the order 2 Cf. Heb. v. 6 ff., on this theme. The Hebrew דברתי might suggest the meaning of "ruling"; the Oxford Gesenius, p. 184, renders the word: "after the order," or "manner of." Is it merely a coincidence that the Test. XII Pat., Benj. x. 6, mentions the same names as in our text and in the same order?— "Then shall ye see Enoch, Noah, and Shem, and Abraham, and Isaac, and Jacob." of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" ( ibid. ). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. 3 Or "of the world." Isaac gave to Jacob 4 See Jalkut Makhiri, Pss. loc. cit., which reads: "And Isaac handed on to Jacob all the blessings, and handed to him the principle of intercalation," confirming the accuracy of the text of our MS. The printed editions read: "Isaac delivered the tradition to Jacob, and he was initiated in the principle of intercalation, and he intercalated the year." all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, 5 Although Isaac was blind, nevertheless the duty of intercalating the year devolved upon him and not upon Jacob when absent from the Holy Land. The Church offers a parallel to the subject-matter of our text in the famous controversy as to the right calculation for Easter; see the epistle sent to Pope Hilarus by Victorius in the fifth century. In this letter we have several references to the lunar cycle of 84 years which also occurs in our book. (For text see Thalhofer's Bibliothek der Kirchenväter, Die Briefe der Päpste, vi. pp. 16–30; cf. also Ideler, Handbuch der Chronologie, 11, p. 276, and see also "The Paschal Canon of Anatolius of Alexandria," in A.N.C.L. xiv. pp. 411 ff.) he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" ( ibid. xxxv. 9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again ,… and blessed him" ( ibid. ), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. 1 i.e. the revelation of the Divine Name El Shaddai. "When I suspend judgment concerning man's sins, I am called El Shaddai," says the Midrash Tanchuma, Shemoth, § xx., and cf. infra, pp. 264 ff. In the first editions here follows the section beginning with the words: "Hence the (Sages) have said." Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, 1 After the murder of Gedaliah; see T.B. Sabbath, 145b, and Seder ‘Olam Rab. 27 p. 62a. The Land = Palestine. they intercalated the year in Babylon. (When) Ezra and all the community with him 2 This is based on Ezra 2:1; cf. T.B. ‘Arakhin, 13a and 32a. went (to Palestine), Ezekiel 3 On the question whether Ezekiel could have been a contemporary of Ezra, see Rashi on Ezek. 29 (end), and cf. infra, p. 249. The special privileges attached to the Holy Land are noteworthy in considering the provenance of our book. wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, 4 i.e. your brethren in the land of Israel, see 2 Kings 25:22 and Jer. 43:5. they will intercalate the year, 5 The order of narrative in our MS.differs from that of the printed texts. as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year 6 This passage if rendered literally reads: "Even the righteous and the wise outside the Land and the keeper of sheep and herds in the Land, then the year is intercalated only by the keeper of sheep and herds." See T.B. Synhedrin, 18b and 26a, for instances of intercalation by shepherds. Cf. the narrative of the Magi and the Star in Matt. ii. 1 ff. except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant 7 Or "commoners" ( הדיוט = ὶδιώτης ), see T.B. Nedarim, 78a. For an instance of intercalation outside Palestine see T.B. Berakhoth, 63a, and cf. Tosaphoth on Jebamoth, 115a. are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), 8 The printed editions differ from our MS. here with reference to the arrangement of the material. as it is said, "Son of man, when the house of Israel dwell in their own land"( ibid. ) it is their duty to intercalate the year.
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Jacob delivered to Joseph and his brethren the principle of intercalation, and they intercalated the year in the land of Egypt. (When) Joseph and his brethren died, the intercalations ceased from Israel in Egypt, as it is said, "And Joseph died, and all his brethren, and all that generation" (Ex. 1:6). Just as the intercalations were diminished from the Israelites in the land 2 The first editions read: "the Egyptian bondage." of Egypt, likewise in the future will the intercalations be diminished at the end of the fourth kingdom 3 The first editions read here: "bondage of the fourth kingdom." until Elijah, be he remembered for good, shall come. 4 The first editions read: "until King Messiah shall come." This sign, due to the ignorance which will obtain in the period just before the advent of the Messiah, is to be compared with the "woes of the Messianic age" in Jubilees xxiii. 19: "For they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees." Just as the Holy One, blessed be He, was revealed to Moses and Aaron in Egypt, likewise in the future will He be revealed to them 5 The Venice ed. reads: "to us." at the end of the fourth kingdom, 6 Some editions read "exile," or "bondage." as it is said, "And the Lord spake unto Moses and Aaron in the land of Egypt saying , 7 The MS. does not continue the verse; the first editions add: "This month shall be unto you." This month shall be unto you the beginning of months" ( ibid. xii. 1, 2). What is the significance of the word "saying"? Say to them, 8 The first editions add: "to Israel." Till now 9 From the death of Joseph during the period of bondage. the principle of intercalation was with Me, henceforth it is your right to intercalate thereby the year. 10 See Pesikta de R. Kahana, loc. cit., which reads: "it (the principle of intercalation) is delivered unto you." See also T.J. Rosh Ha-Shanah i. 13. 57d and Ex. Rab. xv. 2. The order of the narrative here in the MS. differs from that of the printed texts. On the astronomical knowledge of Moses, see Clement of Alexandria, Strom . 1. xxiii., and cf. Acts vii. 22.
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The intercalation takes place in the presence of three; 1 Men who know the principle of intercalation. Rabbi Eliezer says that ten (men are required), as it is said, "God standeth in the congregation 2 The "congregation" consists of ten, the Minyan; this is derived from the use of the word "congregation" in connection with the ten spies who brought a false report to Moses in the wilderness (Num. 14:27). The Oxford MS. (d. 35) reads here: "‘In the congregation of God.' ‘Congregation' means only ten (men), as it is said: ‘How long shall I bear with this evil congregation,'" etc. (Num. 14:27). See "Megillah of Abiathar," pp. 469 f. of God" 3 Or "in the congregation of the mighty." For the occasions when a Minyan is necessary, see Mishnah Megillah 4:3, tractate Sopherim 10:8, and infra, pp. 127f. The Talmud B. Synhedrin, 70b, also requires ten men at the intercalation, and cf. Ex. Rab. xv. 20. (Ps. 82:1), and if they become less 4 e.g. if one or more of the ten men go away, see T.B. Berakhoth, 47b. Luria thinks that the text is corrupt, reading "when they had deliberated" instead of "if they become less." The MSS. do not support this suggested emendation. than ten, since they are diminished they place a scroll of the Torah before them, 5 To read therein the section dealing with the Calendar (Ex. 12:1 f.). and they are seated in a circle in the court-room, 6 Such as was used by the Synhedrion at Jerusalem; see T.B. Synhedrin, 35b, 36b, and Sopherim 19:9. and the greatest (among them) sits first, 7 See T.B. Baba Bathra, 120b, for order of procedure; for a Biblical parallel see Gen. 43:33. The text means literally: "And they sit, the greatest according to his greatness, and the least according to his littleness." and the least sits last; and they direct their gaze downwards 8 See Lev. 9:24 for "falling on the face," and see Ezek. li. 28. to the earth and (then) they stand and spread out their hands 9 See Lam. 3:41; Targ. Onkelos on Gen. 14:22, and cf. T.B. Jebamoth, 105b. before their Father who is in heaven, and the chief of the assembly 10 The "Rosh Yeshibah" points to Palestine or to the schools of the Geonim in Babylon, or to the Academies in Egypt; see J.Q.R. xiv. p. 450, note 1. proclaims 11 i.e. the benediction on reading the Torah; see Singer, p. 68. It probably means that the Ineffable Name was pronounced. The "Megillah of Abiathar," p. 469, recounts how the Ineffable Name was mentioned with "sanctification, greater than that of the Day of Atonement when the High Priest pronounced it seven times," the name (of God), and they hear a Bath Kol 1 The Heavenly Voice; see Mark i. 11, and cf. Rabbinic Philosophy and Ethics, p. 195, note 4. (saying) the following words, 2 Lit. "according to this expression." The Oxford MS. (d. 35) adds: "as it is said." "And the Lord spake unto Moses and Aaron… saying, 3 The MS. does not continue the quotation. This month shall be unto you" (Ex. 12:1, 2).
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If, owing to the iniquity of the generation, they do not hear anything at all; 4 R. Eliezer was permitted to hear the Bath Kol. See T.B. Baba Mezi'a, 59b, and T.B. Sotah. 48b. In later times this privilege was withdrawn because of the sins of the people. then, if one may say so, 5 On this term see Bacher, Terminologie, i. pp. 72 f. He is unable to let His glory abide among them. Happy were they who stood in that place 6 i.e. the court room of the Synhedrion. The reference is to the good days of old, long before our book was written. in that hour, 7 When the intercalation took place; this was at night. According to the "Megillah of Abiathar," p. 471, the intercalation took place by day; see T.B. Synhedrin, 11b. as it is said, "Happy is the people who know the joyful sound: 8 i.e. the Teru‘ah or trumpet blast. The various features of this ceremony have a parallel in the ceremonies of the Ban mentioned infra, p. 301. Are we dealing with a Geonic institution? they walk, O Lord, in the light of thy countenance" (Ps. 89:15); in the light of the countenance of the Holy One, blessed be He, they walk. 9 Luria infers from our narrative that the Shophar was sounded at the intercalation ceremony; see T.B. Synhedrin, loc. cit., and Tosephta Synhedrin 2:7 ff., p. 417, on this ceremony.
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On account of three things 9 The first editions read: "signs." This is also the reading in the Oxford MS. (d. 35). See Rabbinic Philosophy and Ethics, p. 221, note 3. is the year intercalated, on account of trees, grass, and the seasons (Tekuphoth). If two of these (signs) be available and not the third, they do not intercalate the year, (that is to say) neither because of the trees nor because of the grass. If one (sign) 1 i.e. the Tekuphah. Luria thinks that the reading should be as follows: "If two signs be available and not the third we intercalate on account of the presence of the trees and the grass; if one sign be available and the other two be absent we do not intercalate on account of the Tekuphah" (see T.B. Synhedrin, 12a, b, and cf. T.B. Rosh Ha-Shanah, 21a). be available and the other two be absent, they do not intercalate the year on account of the Tekuphoth. 2 "This is an error," says Luria; "it should be the 16th"; see T.B. Rosh Ha-Shanah, loc. cit., and T.B. Synhedrin, 13a: for if the Tekuphah of Tebeth fell on the 21st of Tebeth, then the Tekuphah of Nisan would be on the 24th of Nisan (91 days' interval), which is the day after Passover, accordingly Passover would not be in Abib (the Tekuphah in Nisan), and therefore Adar Shêni should be intercalated. The reading in our text (the 20th) is approved by Schwarz ( Der jüdische Kalender, p. 36, note 3). The "Megillah of Abiathar" ( op. cit. p. 471) reads: "If the Tekuphah of Tebeth had occurred from half (of the month) and later they intercalate the year, but till half (of the month) and earlier they do not intercalate the year." The printed editions read: "If the Tekuphah had occurred by the 20th day of the month or earlier they intercalate the year; but from the 20th day of the month or later they do not intercalate the year." This is clearly wrong. The correct reading is preserved by our MS., which is confirmed by the Oxford MS. (d. 35). On this subject see Maimonides, Kiddush Ha-Chodesh iv. 2, Schürer, i. (3rd ed.), pp. 752 ff.; F. K. Ginzel, Handbuch der Mathematischen und Technischen Chronologie, ii. p. 67; and L.Wreschner, Samaritanische Traditionen, p. 10. In the past year (5675) the Tekuphah of Tebeth fell on Wednesday, January 6, 1915, at 10.30 p.m., i.e. the fifth day of the Hebrew week, the 21st of Tebeth, and the Tekuphah of Nisan fell on Thursday, April 8, 1915, at 6 a.m., i.e. the 24th of Nisan, after the termination of the Passover festival. The rule in our text does not apply now in actual practice. See Jozeroth, ed. Arnheim, p. 73. If the Tekuphah of Tebeth had occurred on the 20th 3 The first editions read: "they intercalate the year on account of the Tekuphoth." This reading agrees with "Megillah of Abiathar," p. 469. day of || the month or later, they intercalate the year; but till the 20th day of the month Tebeth or earlier they do not intercalate the year.
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The cycle of intercalation is 19 years, and there are 7 small cycles 4 Of intercalated years. therein; some of these are (separated by) 3 years, some (by) 2 years, others (are separated by) 3 or 2 years, or (by) 3, 3, and 3 years (the order of the cycles being): 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years. There are two (sets) of three years' cycles. 5 Our text has the following order of years, 3rd, 6th (the 3rd after the preceding year of intercalation), the 8th ( i.e. two years after the preceding year), 11th (again three years' interval), 14th (again three years' interval), 17th (three years' interval), and the 19th year (two years' interval). On this question see Ginzel, op. cit. pp. 75 f.; and cf. Jesod ‘Olam iv. ii. p. 63b, and the works on the Calendar by Lewisohn, p. 40, and Schwarz, p. 78. According to the Oxford MS. (d. 35) the text should read thus: the 3rd, 5th, 8th, 11th, 14th, 16th, and 19th, agreeing with the cycle of Meton the Greek astronomer, with the exception that the latter has the 13th year instead of the 14th year.
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On the New Moon of Nisan || the Holy One, blessed be He, was revealed to Moses and Aaron in the land of Egypt, and it was the 15th 10 Luria corrects this and reads "the 12th." On the date of the Exodus see Seder ‘Olam Rab. 5 pp. 11b f. year of the great cycle of the moon, the 16th year of the cycle of intercalation, 11 Of 19 years. (and He said): "henceforward the counting devolves on you." 12 See the "Megillah of Abiathar," p. 464. On the important question as to the probable origin of P.R.E. in connection with the intercalation, see J.Q.R. (New Series) i. pp. 64 f.
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CHAPTER IX 1 In our MS. this is ch. viii. THE CREATION AND WONDERS OF THE FIFTH DAY [10 A . ii.] O N the fifth day 2 For the creation on the fifth day see Gen. 1:20–23; 4 Ezra 6:47 ff.; Jubilees ii. 11, 12; Slav. Enoch xxx. 7. Our book reckons three kinds of living things created on the fifth day: birds, fish, and locusts; in Jubilees, loc. cit., three kinds: great sea monsters, fish, and birds are also enumerated. He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs 3 On the signs see T.B. Chullin, 59a, 61a and 62a; Tosephta Chullin 3:22, p. 505, and Pal. Targum on Lev. 11:13. are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, 4 This agrees with Luria's reading; the printed texts read: "an offering and a burnt-offering." namely, the turtle-dove and the young pigeon.
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He 5 The Venice edition adds: "On the fifth day." The 1st ed. omits this and the following words up to "male." caused the waters to bring forth abundantly all kinds of fish, male and female, unclean and clean. By two signs are they declared to be clean, by the fins and by their scales; 6 On fish see L v. xi. 9, 10, 12, and T.B. Chullin, 66b. and if they do not have them ( i.e. both signs) they are unclean.
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On the fifth day He caused the waters to bring forth abundantly all kinds of locusts, 7 See T.B. Chullin, 59a and 65 a, b. male and female, clean and unclean. By two signs are they declared to be clean: by their long legs with which they jump, 8 The first editions add: "upon the earth." See Lev. 11:20–23. and by the wings which cover the entire body, such are clean. Such (living things) as were brought forth from the water, namely, fish and locusts, 1 Dr. Charles is mistaken in stating that in the "Pirke R. Eliezer ix. it is said that locusts are not created from water" ( Fragments of a Zadokite Work, p. 31). Just the opposite theory is advocated by our work. The Zadokite Fragment taught that the elements of fire and water were to be found in the composition of the locusts, hence they are to be killed by fire or by water; see Schechter, op. cit., p. 51, note 24. who points out that according to Rabbinic law, the locust requires no killing at all; see Maimonides, Mishneh Torah, Hilkhoth Shechitah, ch. i. 1, and Tur Joreh Di'ah, 13. The importance of this Halakhah will be appreciated if we are able to fix the date and home of our book. The question has been critically discussed by Dr. Büchler in the J.Q.R. (New Series) iii. (1913) pp. 442 f.; see J.Q.R. (New Series) iv. pp. 460 ff., where Jubilees v. 30 is cited as bearing on the question. Cf. also Wreschner, op. cit. p. 52. are (eaten) without (being subject to the laws of) Shechitah 2 The first editions read: "are eaten, for they are not (killed) by Shechitah." For the ritual slaughter of animals by the knife see T.B. Chullin, 27a. This method probably obtained among the early Christians, see Acts xv. 20 and 29, xxi. 25; for further references see Preuschen, N.T. Dict. s.v. πνικτóς , c. 933. (with the ritual slaughtering), but the bird cannot be eaten unless (it be killed) by (the method of) Shechikah. Such creatures which have been created from the earth 3 The MS. actually reads "water," but the text was here originally "earth." The Oxford MS. (d. 35) reads: "Such as were created from the earth have their blood poured out like water, and such as swarmed from the water have their blood covered by the dust." As the parchment of our MS. has been damaged by the erasure, an attempt has also been made to change the word "water" (in the next line) into "earth." || have their blood covered with earth, and such as have been created from the water must have their blood poured out like water. 4 Luria reads: "Such as have been created from the water may have their blood consumed like water, and such as have been created from the earth, their blood is prohibited to be consumed: the exception is the fowl; for although it has been created from the water its blood is prohibited to be consumed, and, moreover, it requires that the blood which falls upon the earth when it is killed must be covered by dust." The traditional text found in our MS. as well as in the first editions is probably correct in view of the unusual Halakhah (or Law) preserved in the Fragments of a Zadokite Work (ed. Charles), xiv. 13: "Nor shall fish be eaten unless they are split alive and their blood was shed." Dr Schechter thinks that this rule was" "directed against the Rabbinic opinion permitting the eating of the blood of the fish. See Sifra, 39a, and Kerithoth, 20b." See, further, T.B. Chullin, 27b, "where," says Dr. Schechter, "we have a homily to the effect that cattle have to be killed in a certain way because they were created out of the dry land (earth); fish, again, require no killing, being created out of the water; whilst birds, which were created out of alluvial mud (a combination of water and earth), occupy also, with regard to their ritual killing, a middle place between cattle and fish. The notion was that the mode of killing is in some way connected with the element out of which the animal in question was created." See Wreschner, op. cit. p. 54. The 1st ed. reads: "its blood is poured out on the earth." The Venice edition agrees with our MS.
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Rabbi Eliezer said: Not only concerning the water does the Scripture say that "the waters should bring forth abundantly" (Gen. 1:20), but also concerning the birds 1 The Oxford MS. (d. 35) and the first editions read: "nations of the world." which are compared with water, as it is said, "And the uproar of many peoples, which roar like the roaring of the seas" (Isa. 17:12), and just as the waters brought forth abundantly on the fifth day, likewise in the future will the nations of the world swarm in the fifth world, 2 Is the fifth world the fifth kingdom, i.e. the kingdom of the Messiah? Or, is the "fifth world" another way of saying the "fifth era" or "day" of the world? This would be the period 5000 A.M. to 6000 C.E. ( i.e. 1240–2240 C.E. ). Our reading is also preserved in the 1st ed. In the Venice edition the word "fifth" is omitted. and they will fight one another to destroy 3 See T.B. ‘Abodah Ẓarah, 4a, T.B. Synhedrin, 97b, and Ẓohar, Gen. 46b and 119a, for the wars of the Messianic Age, which were supposed to begin about the end of the fiftieth century A.M. ; cf. infra, pp. 198–203; and see Rev. xvi. 14 for the internecine strife of the nations. (one another), as it is said, "And they were broken in pieces, nation against nation, and city against city; 4 The first two editions have erred here in a strange manner: they both quote as a Scripture text the words: "And I will set nation against nation, kingdom against kingdom, for God did vex them with all adversity." The last clause is part of the quotation from 2 Chron. 15:6, the first part of this verse being accurately given by our MS. Where do we find the words: "And I will set nation against nation, kingdom against kingdom"? Might one suggest Matt. xxiv. 7, based on Isa. 19:2 and 2 Chron. 15:6, as a parallel? See also 4 Ezra xiii. 31. for God did vex them with all adversity" (2 Chron. 15:6). What is written (immediately) afterwards? The Salvation of Israel (is mentioned), as it is said, 5 See Isa. 62:11 and Ps. 14:7. "But be ye strong; and your hands shall not be slack" ( ibid. 7).
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All rivers flowing on the earth, 6 The Venice edition omits "flowing on the earth"; the 1st ed. agrees with our text. as soon as they flow on the earth, they are blessed and good and sweet. There is some benefit to the world through them; 7 Cf. Recognitions of Clement viii. 24 and John of Damascus, op. cit. ii. 9. (when) they flow into the sea they are bad, 8 Luria suggests the reading: "they are cursed, evil." cursed, and bitter, and they are of no benefit to the world. Why are they similar to Israel? For when the Israelites rely upon the protection of their Creator and do His will, they are blessed and good and sweet, and there is some benefit to the world through them, and for their sake 1 See Jer. 10:2, 3, and Assumption of Moses i. 12. A parallel to our text is given by 4 Ezra 4:55, 59, vii. 11. the world stands. (When) the men of Israel depart from their Creator and trust in the statutes of the nations, 2 Cf. Matt. v. 13, 14. they are bad, accursed, and bitter, || and there is no benefit in them for the world. Just as the waters of the rivers (are) the food of the waters of the sea, 3 The river water is absorbed by the salt water and thereby the composition of the sea water is modified; see Gen. Rab. 5:3 on this problem. so are (the sinners destined to be) fuel for Gehinnom. All the rains that descend into the sea are (as) seed for (all creatures) in them, 4 i.e. the sea. Cf. supra, p. 30, the rain is the male element in water; see Shocher Tob, Ps. 146 § 3, p. 268a. and thereby the fish are fed. 5 The first editions read: "become fruitful."
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On the fifth day the waters in Egypt 6 See Seder ‘Olam Rab. 3, and cf. Mishnah ‘Edujoth ii. 10 for the duration of the Plagues. Our book ( infra, p. 330) states that the day of departure was on the third day; on this point see T.B. Sabbath, 87b. Luria thinks that the text should be emended thus: "On the fifth day the sea was divided when our fathers went forth from Egypt." were changed into blood. On the fifth day our forefathers went forth from Egypt. 7 The reading of our text is preserved in Jalkut, Jonah, § 550, as follows: "It was taught in a Baraitha that R. Eliezer said, On the fifth day the waters of Egypt were turned into blood, on that day our fathers went forth from Egypt; on that day the waters of the Jordan stood still before the ark of the Lord, on that day Hezekiah stopped all the fountains; on the fifth day Jonah fled before God." See first sentence in next chapter of our book. On the same ( i.e . fifth) day the waters of the Jordan stood still before the ark of the Covenant of God. 8 See Josh. 3:15, 16; Tosaphoth in Menachoth, 30a, catchword: "From here onwards," refers to the day when Jericho fell; cf. Seder ‘Olam Rab. 11; see Ratner's ed. p. 24a, note 24, for the parallels, and see in our book, infra, pp. 423 f. On the same ( i.e. fifth) day Hezekiah stopped the fountains which were in Jerusalem, as it is said, "This same 9 The printed editions are incorrect here. Hezekiah also stopped the upper spring of the waters of Gihon" ( ibid. xxxii. 80). 10 On Hezekiah see Aboth de R. Nathan ( a ) ii. pp. 6a, b; and cf. T.B. Berakhoth, 5b, T.B. Pesachim, 56a, and in our book, infra, pp. 424 ff.
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On the fifth day He brought forth from the water the Leviathan, 11 The Leviathan is the "flying serpent." See Isa. 27:1, and Gen. Rab. 7:4 with Theodor's note, in loc .; 4 Ezra 6:49 ff. (ed. Box, p. 92); Eth. Enoch lxix. 7 f.; and cf. Monatsschrift, lxiii. p. 20. Our book holds the view that the Leviathan was created on the fifth day, and Behemoth on the sixth day; see infra, p. 75; and see also T.B. Baba Bathra, 74b, 75a; Pal. Targum on Gen. 1:21. On Behemoth see Pesikta de R. Kahana vi. p. 58a; Lev. Rab. 22:10; Num. Rab. 21:18, and Tanchuma, Nizabim, § iv. the flying serpent, and its dwelling is in the lowest waters; and between its fins 1 The first editions read: "its two fins." rests the middle bar of the earth. 2 See infra, p. 71. All the great sea monsters in the sea are the food for the Leviathan. Every day 3 The first editions read here: "And the Holy One, blessed be He, plays with it every day." This part of the sentence is out of place, as it occurs again a few lines farther on in these editions. Our MS. is quite correct here. it opens its mouth, and the great sea monster destined to be eaten that day (tries) to escape and flee, but it enters the mouth of the Leviathan; and the Holy One, blessed be He, plays with it, as it is said, "This is the Leviathan, whom thou hast created to play with him" 4 The R.V. renders: "whom thou hast formed to take his pastime therein." See Job 41:5, and cf. Jalkut on Job, § 927. (Ps. 104:26).
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Rabbi Mana 5 The first editions read: "Meir." said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; 6 The 1st ed. reads here: "in the water" instead of "by the egg." and such as were created from the earth increase and multiply by fœtus ( i.e. living offspring). 7 See Basil, op. cit. vii. 2: and John of Damascus, op. cit. ii. 9, for the creation of and from the water; cf. T.B. Chullin, 27b, Bechoroth, 8a, Pal. Targum on Gen. 1:20, and Midrash Agadah, p. 3. Luria (note 43) suggests an emendation of the text as follows: "Such as were created from the water increase and multiply by living offspring" ( e.g. whales); whereas such as were brought forth from the water are hatched from the egg" ( e.g . the duck). The 1st ed. reads: "multiply on the earth." Does the 1st ed. here preserve the true reading?
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CHAPTER X 1 In our MS. this is marked as ch. ix. Jalkut Makhiri, Jonah, ed. Greenup, pp. 6 ff., contains selections from P.R.E. here. THE HISTORY OF JONAH [11 A . i.] O N the fifth day Jonah 2 The story of Jonah belongs to the series of events which happened on a Thursday; moreover, the Leviathan mentioned in connection with the story was created on the fifth day. See Jalkut, Jonah, § 550, and supra, pp. 63 f. fled before his God. Why did he flee? Because on the first occasion when (God) sent him to restore the border of Israel, his words were fulfilled, as it is said, "And he restored the border of Israel 3 In the MS. the quotation ends here. The first two editions continue as in our translation. from the entering in of Hamath" (2 Kings 14:25). 4 The Oxford MS. (d. 35) continues this verse: "unto the sea of Arabah, according to the word of the Lord, the God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai the prophet, who was of Gathhepher." In spite of the sins of Israel, this prophecy of Jonah was fulfilled. Jonah is only once referred to in the apocryphal literature, 3 Macc. vi. 8; see LXX text of Tobit xiv. 4. On the second occasion (God) sent him to Jerusalem to (prophesy that He would) destroy it. But 5 The first editions add: "because they repented." the Holy One, blessed be He, did according to the abundance of His tender mercy and repented of the evil (decree), and He did not destroy it; 6 It is assumed by our Midrash that this prophecy is referred to by Jonah (4:2), "Was not this my saying when I was yet in my country … for I knew that thou art a gracious God… and repentest thee of the evil." See T.B. Synhedrin, 89b. thereupon 7 The first editions add "Israel." they called him a lying prophet. 8 See 2 Kings 9:4, 11, 12. The prophet mentioned in these verses is Jonah, according to Rashi and Kimchi, in loc. On the third occasion 9 See T.B. Jebamoth, 98a. (God) sent him against Nineveh 10 The first editions read: "to Nineveh." to destroy it. Jonah argued with himself, saying, I know that the nations are nigh to repentance, 1 See infra, pp. 342 f., and Mekhilta Bô, 1, p. 2; T. J. Synhedrin 11:7, 30b; Tanchuma Vajikra, § vii. This is an excellent dictum. The non-Jews are easily turned to repentance. The first editions read: "this nation is nigh to repentance." now they will repent and the Holy One, blessed be He, will direct His anger against Israel. And is it not enough for me that Israel should call me a lying prophet; but shall also the nations of the world (do likewise)? Therefore, behold, I will escape from His presence to a place where His glory is not declared. (If) I ascend above the heavens, it is said, 2 The Venice edition reads: "it is said that His glory is there, as it is said." "Above the heavens is his glory" (Ps. 113:4). (If) above the earth, 3 The Venice edition reads: "Above the earth? It is said that His glory is there, as it is said." For similar questions see Chrysostomus, Homily on Repentance, 3. (it is said), "The whole earth is full of his glory" (Isa. 6:8); behold, I will escape to the sea, 4 In the first editions the word ( לים ) "to the sea" is replaced by ( לי ) "for myself." to a place || where His glory is not proclaimed. Jonah went down to Joppa, but he did not find there a ship in which he could embark, for the ship in which Jonah might have embarked was two days' journey away from Joppa, 5 This addition to the Biblical narrative is preserved in the Midrash Jonah (in Jellinek's Beth Ha-Midrash, i. pp. 96–105), and see the Ẓohar, Gen. 121a, b, for further embellishment. This Midrash, as well as our chapter, undoubtedly formed one of the Homilies for the service of the Day of Atonement, the Book of Jonah forming the lesson from the Prophets for the afternoon service of that day. This point is of importance in our estimate of the probable use which our book was intended to render. Was it a book for the Synagogue? Was it intended to supply Midrashic material for the preacher in his public discourses? As far as this 10th Chapter is concerned, the answer is in the affirmative. We shall find further evidence to support this view in the course of our study of this book. in order to test 6 Perhaps the text should read: "In order to test Jonah what did the Holy One, blessed be He, do?" Jonah. What did the Holy One, blessed be He, do? He sent against it a mighty tempest on the sea and brought it back to Joppa. Then Jonah saw and rejoiced in his heart, saying, Now I know that my ways will prosper before me.
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He said to the (sailors), We 7 The MS. reads: " we will embark." The 1st and 2nd eds. read: "I will embark." will embark with you. They replied to him, Behold, we are going to the islands of the sea, to Tarshish. 1 Ibn Ezra on Jonah 1:3 tells us on the authority of Sa'adiah that Tarshish is Tarsus; he also gives another opinion that Tunis in Africa is the port referred to. For other views, see Gesenius (Oxford edition), pp. 1076 f. He said to them, We 2 The MS. reads also here: " we will embark." The 1st and 2nd eds. read: "I will embark." will go with you. Now (this) is the custom on all ships that when a man disembarks therefrom he pays his fare; but Jonah, in the joy of his heart, paid his fare in advance, 3 See T.B. Nedarim, 38a, according to which Jonah pays the fares of all on board. See J.E. vii. 226 f. for the story of Jonah in Rabbinical literature. as it is said, "But Jonah rose up to flee unto Tarshish from the presence of the Lord; and he went down to Joppa and found a ship going to Tarshish; so he paid the fare thereof, and went down into it, 4 Our MS. ends the quotation here, but adds "etc." The first editions add "etc." after "Joppa." to go with them" (Jonah 1:3).
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They had travelled one day's journey, and a mighty tempest 5 According to the Midrash Kônen, p. 25, at the creation of the world God stipulated with the sea that it should not suffer Jonah to sail to Tarshish. on the sea arose against them on their right hand and on their left hand; but the movement 6 Lit "way." of all the ships passing 7 The versions in Tanchuma Vajikra, § viii., and Jalkut Jonah, loc. cit., differ somewhat. Our text is, however, the source whence the Midrashim have drawn their material. Kimchi on Jonah 1:7 remarks: "I have found in the Pirkê R. Eliezer, A great tempest arose against them on the sea, and on their right hand and on their left hand all the ships were passing to and fro in peace in the tranquillity of the sea; and the ship into which Jonah had embarked was in great distress so that one thought that it would be broken in pieces." See Gen. Rab. 24:4 with reference to the wind sent to hinder Jonah; cf. Lev. Rab. 15:1 on same point. to and fro was peaceful in a quiet sea, but the ship into which Jonah had embarked was in great peril of shipwreck, as it is said, "But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so 8 The first editions omit the preceding part of the quotation. that the ship was like || to be broken" ( ibid. 4).
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Rabbi Chanina 9 The first editions read "Chananjah." said: (Men) of the seventy languages 10 The seventy nations of humanity have each one a representative on board. The ship is a type of the world, which only can find its salvation through the willing martyrdom of the Hebrew, who, although he be inoffensive in his conduct with his fellow-men of all nationalities, is nevertheless quite willing to allow himself to be doomed to destruction in order to relieve his fellow-men of their threatened ruin. This universalistic aspect of the mission of the Hebrew is familiar to the student of the Bible. Abraham, Moses, and the suffering servant of God, who is none other than Israel, represent this teaching, which our book enforces. The basis for the Midrashic idea of the seventy nations is afforded by comparing the text of Jonah 1:5, which says, " And every man cried unto his God," with the text in Mic. 4:5, "For all the people will walk every man in the name of his God." were there on the ship, and each one had his god in his hand, (each one) saying: 1 The first two editions read here: "as it is said, ‘ Then the mariners were afraid, and cried every man unto his God ‘" (Jonah 1:5). The Venice edition adds: "They bowed down saying, Let each man call on the name of his God." And the God who shall reply and deliver us from this trouble, He shall be God. 2 Cf. Elijah's appeal on Mount Carmel, 1 Kings 18:24. They arose and every one called upon the name of his god, but it availed nought. 3 See Targum, Jonah 1:5. Now Jonah, because of the anguish of his soul, was slumbering and asleep. The captain of the ship came to him, saying, Behold, we are standing betwixt death and life, and thou art slumbering and sleeping; of what people art thou? He answered them, "I am an Hebrew" ( ibid. 9). (The captain) said to him, Have we not heard that the God of the Hebrews is great? Arise, call upon thy God, perhaps He will work (salvation) for us according to all His miracles which He did for you at the Reed Sea. He answered them, 4 The first editions add: "I will not hide from you that." It is on my account that this misfortune has befallen you; take me up and cast me into the sea and the sea will become calm unto you, as it is said, "And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you" ( ibid. 12).
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Rabbi Simeon said: The men would not consent to throw Jonah into the sea; but they cast lots among themselves and the lot fell upon Jonah. 5 The first editions add here: "as it is said, ‘ So they cast lots, and the lot fell upon Jonah'" (Jonah 1:7). What did they do? They took all their utensils which were in the ship, and cast them into the sea 6 See Targum, Jonah, loc. cit., and Midrash Jonah (ed. Jellinek), p. 97. in order to lighten it for their (safety), but it availed nought. || They wanted to return 7 The reading in our MS. is in agreement with the reading of the Tanchuma ( loc. cit. ) and Jalkut, Jonah, loc. cit. The printed texts read, "they wanted to row hard," instead of our reading. to the dry land, but they were unable, as it is said, "Nevertheless the men rowed hard to get them back to the land; but they could not" ( ibid. 13). 1 This quotation is missing in the first two editions. What did they do? They took Jonah and they stood on the side of the ship, saying, God of the world ! O Lord ! Do not lay upon us innocent blood, for we do not know what sort of person is this man; and he says deliberately, 2 Lit. "with his mouth." The prayer of the sailors here should be compared with the text in Jonah 1:14. The first editions read: "he said to them." On my account has this misfortune befallen you. 3 The first editions add: "take me and cast me into the sea. Forth-with."
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They took him (and cast him into the sea) up to his knee-joints, and the sea-storm abated. They took him up again to themselves and the sea became agitated again against them. 4 The first editions add: "they cast him (into the sea) up to his navel, and the sea-storm abated. Again they took him up among themselves, and the sea again was agitated against them." They cast him in (again) up to his neck, and the sea-storm abated. Once more they lifted him up in their midst and the sea was again agitated against them, until they cast him in entirely and forthwith the sea-storm abated, 5 The quotation is not given by the first editions; the last clause is wanting in the MS., being replaced by "etc." as it is said, "So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging" ( ibid. 15).
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"And the Lord had prepared a great fish to swallow up Jonah" ( ibid. 17). 6 This quotation occurs here only in the MS. Its presence suggests the probability of our context being part of a Midrash. Rabbi Tarphon said: That fish was specially appointed from the six days of Creation 7 See Gen. Rab. 5:5 and T.B. Bechoroth, 8a. to swallow up Jonah, as it is said, "And the Lord had prepared a great fish to swallow up Jonah" ( ibid. ). He entered its mouth just as a man enters the great synagogue, and he stood (therein). The two eyes of the fish were like windows 8 Our MS. reads " ampumeth ." According to Jastrow, T.D. 78a, this stands for ôphsejanioth, "glass windows." This represents δψιανóς (obsidian), a stone used as glass, see infra, p. 330. See ‘Arukh, ed. Kohut, i. 24b. Does the "Great Synagogue" refer to the famous Synagogue of Alexandria? of glass giving light to Jonah.
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Rabbi Meir said: || One pearl was suspended inside the belly of the fish and it gave illumination to Jonah, like this sun which shines with its might at noon; and it showed to Jonah all that was in the sea and in the depths, 1 The first editions read here: "and concerning him ( i.e. Jonah) the Scripture says." The Ẓohar, Exodus, 48a, offers a parallel to this sentence. as it is said, "Light is sown for the righteous" (Ps. 97:11).
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The fish said to Jonah, Dost thou not know that my day had arrived to be devoured in the midst of Leviathan's mouth? Jonah replied, Take me beside it, and I will deliver thee and myself from its mouth. It brought him next to the Leviathan. (Jonah) said to the Leviathan, On thy account have I descended to see thy abode in the sea, for, moreover, in the future will I descend and put a rope in thy tongue, 2 See Job 40:25 (in Heb.= R.V. xli. 1). and I will bring thee up and prepare 3 The first editions read: "to sacrifice." thee for the great feast of the righteous. 4 The feast of the righteous in the Messianic age is referred to by Jesus in Matt. xxvi. 29; see also T.B. Baba Bathra, 74a, T.B. Chagigah, 14b, and Aboth 4:16, and cf. T.B. Sabbath, 153a. The "secret chambers of Leviathan" are referred to in Cant. Rab. 1:4; Eth. Enoch lx. 7–9 describes the Leviathan and the Behemoth; see also 4 Ezra 6:49–52, and Apoc. Baruch xxix. 4. For further references see Charles' note on p. 115 of his ed. of Eth. Enoch, and J.E. viii. 37 f.; see also Volz, Jüdische Eschatologie, pp. 351 and 365, and Jellinek, Beth Ha-Midrash, vi. pp. 150 f., on "Leviathan Banquet." (Jonah) showed it the seal of our father 5 The first editions omit "our father." Abraham (saying), 6 The Venice edition reads: "he said." Look at the Covenant (seal), and Leviathan saw it and fled before Jonah a distance of two days' journey. (Jonah) said to it ( i.e . the fish), Behold, I have saved thee from the mouth of Leviathan, show me what is in the sea and in the depths. It showed him the great river of the waters of the Ocean, 7 The river of the waters of the ocean means the water which was supposed to surround the earth; see 3 Baruch ii. 1, Apoc. Pauli xxi., xxxi., Eth. Enoch xvii. 5 f., Test. Abraham ( A.N.C.L . extra vol.), viii. p. 191. as it is said, "The deep was round about me" (Jonah 2:5), and it showed him the paths of the Reed Sea 8 See infra, p. 330, and cf. J.Q.R. v. pp. 151 f. through which Israel passed, as it is said, "The reeds were wrapped about my head" ( ibid. ); and it showed him the place whence the waves of the sea and its billows flow, 9 This is the reading in Tanchuma VajiKra, § viii., and Jalkut, Jonah, § 550. as it is said, "All || thy waves and thy billows passed over me" ( ibid. 3); and it showed him the pillars of the earth in its foundations, as it is said, "The earth with her bars for the world were by me" ( ibid. 6); 1 Cf. Ps. 104:5 and T.B. Chagigah, 12b. and it showed him the lowest Sheol, 2 The Venice edition reads "Gehinnom." See T.B. ‘Erubin, 19a. According to the Midrash Kônen, p. 30, "there is one gate to Gehinnom in the sea of Tarshish." as it is said, "Yet hast thou brought up my life from destruction, 3 The last words of the quotation do not occur in the MS., but the first editions give them. O Lord, my God" ( ibid. ); and it showed him Gehinnom, 4 The first editions read: "the lowest Sheol." The lowest region in Gehenna; see infra, pp. 340 f., 343, 432 f. On the theories about Gehenna see Jellinek, Beth Ha-Midrash, i. pp. 147–149; Jerahmeel ix. 11, xiii. 5, xiv. 1 ff.; Eth. Enoch lxiii. 10, with Charles' note, in loc. as it is said, "Out of the belly of Sheol I cried, 5 The first editions give the last words of this quotation, which are missing in the MS. and thou didst hear my voice" ( ibid. 2); and it showed him (what was) beneath the Temple of God, as it is said,"(I went down) to the bottom of the mountains" 6 The roots of the seven mountains in Jerusalem whereon the Temple rested. The mountains are designated in the O.T. as follows: Mount Zion, Mount Moriah, The Holy Mount, The Mount of my Holy Beauty, The Mount of the House of the Lord, The Mount of the Lord of Hosts, and The Lofty Mount of the Mountains. ( ibid. 6). Hence we may learn that Jerusalem stands upon seven (hills 7 The word for "hills" is missing in the MS.; some other word was inserted and then erased. It occurs in the Oxford MS. (d. 35). In the letter of Aristeas (83 f.) Jerusalem is described as being situated "on the top of a mountain of considerable altitude. On the summit the Temple had been built in all its splendour." ), and he saw there the Eben Shethiyah 8 According to T.J. Joma v. 4, 42c, it was called Foundation Stone because the whole world was founded thereon; see also T.B. Joma, 54b; T.B. Synhedrin, 26b; cf. Eth. Enoch, xviii. 2; and infra, p. 266. (Foundation Stone) fixed in the depths. 9 The first editions read here: "beneath the Temple of God." He saw there the sons of Korah 10 Luria notes that according to Midrash Kônen (p. 31) the "company of Korah" are in the third department of Gehenna. Should the reading be "the company of Korah" instead of "the sons of Korah"? Cf. J.Q.R. v. p. 152. standing and praying over it. They 11 The Venice edition and Midrash Jonah, p. 98, read: "The fish said." said to Jonah, Behold thou dost stand beneath the Temple of God, pray and thou wilt be answered. Forthwith Jonah said to the fish, Stand in the place where thou art standing, because I wish to pray. The fish stood (still), and Jonah began to pray before the Holy One, blessed be He, and he said: Sovereign of all the Universe ! 1 The first editions add: "Thou art called ‘the One who brings up' and ‘the One who brings down.' I have gone down, now bring me up." Thou art called "the One who kills" and "the One who makes alive," behold, my soul has reached unto death, now restore me to life. He was not answered until this word came forth from his mouth, "What I have vowed I will perform" ( ibid. 9), namely, I vowed to draw up Leviathan and to prepare 2 The first editions read: "to sacrifice." See Midrash Jonah, p. 99. it before Thee, I will perform (this) on the day of the Salvation 3 This is the day of the Messianic judgment. For the idea of salvation in the Messianic age see Singer, pp. 49 (second paragraph), 101 (last paragraph), and 129. See also Volz, op. cit. pp. 226 f. of Israel, as it is said, "But I will sacrifice unto thee with the voice of thanksgiving" ( ibid. ). 4 This quotation is missing in the first editions. Forthwith the Holy One, blessed be He, hinted (to the fish) and it vomited out 5 The first editions read: "it cast forth." Jonah || upon the dry land, as it is said, "And the Lord spake unto the fish, and it vomited out Jonah 6 The first editions continue the verse as in the translation; the MS. omits "upon the dry land." upon the dry land" ( ibid. 10).
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The sailors saw all the signs, the miracles, and the great wonders which the Holy One, blessed be He, did unto Jonah, and they stood and they cast away 7 The first editions add: "into the sea." every one his God, as it is said, "They that regard lying vanities forsake their own shame" 8 See Kimchi, in loc., for the meaning of Chesed. Kimchi quotes in his commentary on Jonah 2:9 our passage with a variant reading. ( ibid. 8). They returned to Joppa and went up to Jerusalem and circumcised the flesh of their foreskins, as it is said, "And the men 9 The text of the Bible reads here "men," as in our MS., but the first editions read "the sailors." See Ẓohar, Ex. 231a. feared the Lord exceedingly; and they offered a sacrifice unto the Lord" ( ibid. i. 16). Did they offer sacrifice? 10 The first editions add: "Is it not (a fact) that they do not accept sacrifices from the nations?" See T.B. Menachoth, 73b, and cf. Paul's attitude towards the table of the idolaters of his day (see 1 Cor. x. 21). But this (sacrifice) refers to the blood of the covenant of circumcision, which is like the blood of a sacrifice. 11 Cf. Ex. Rab. xvii. 3 and 5. And they made vows every one to bring his children and all belonging to him to the God 12 The first editions read: "They vowed and performed (it) that each one should bring his wife and all his household to the fear of the God of Jonah." The "Phoboumenoi" and "Sebomenoi" correspond to these proselytes who fear God. On the subject see Schürer, 11. ii. 311–319 (E.T.). of Jonah; and they made vows and performed them, and concerning them it says, "Upon the proselytes, the proselytes of righteousness." 1 This refers to the Shemoneh ‘Esreh, the xiiith benediction (Singer, p. 48, last paragraph). See also T.B. Megillah, 17b, and Midrash Jonah, loc. cit. This chapter should be compared with the Midrash Jonah (ed. Jellinek, and ed. Eisenstein, Ozar Midrashim, pp. 217b ff.). Our book was the source used by the author of the Midrash. The variant readings which a comparison of the two texts affords may be illustrated by one example: instead of "the day of the salvation of Israel," the Midrash reads, "the day of my salvation." Again, the prayer of Jonah in the Midrash is considerably longer than that of P.R.E. The story of Jonah is interpreted in a fine Midrashic spirit by Zeno in his 17th tractate. Ephraim (29th chap. on the prophet Jonah) refers to Jonah's dread of being called a "lying prophet," and mentions also the dread inspired by Jonah among the terrible monsters of the deep. A very interesting point is suggested by a passage in Origen, contra Celsum, vii. 57, according to which Jonah was considered to be the Messiah in place of Jesus. Our book ascribes certain Messianic functions to Jonah in connection with the Leviathan and the Day of Israel's salvation. Perhaps he is a type of the "Messiah ben Joseph" who is to overcome the Anti-Christ or Satan ( i.e. the Leviathan). The New Testament connects the story of Jonah with its Messiah; see Matt. xii. 39–41 and ibid. xvi. 4; cf. Luke xi. 29–32. The "Fish" as a Christian Messianic emblem may be associated with the Jonah legends.
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CHAPTER XI 1 This is the tenth chapter in our MS. THE WORK OF CREATION ON THE SIXTH DAY [12 B . i.] O N the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs 2 See T.B. Chullin, 59a, and supra , p. 60. The attention drawn to the ritual regulations of Shechitah and to the clean animals is what one would expect in a popular treatise for perusal in the home or Synagogue. This seems to be the tendency of much of the Pseudepigrapha, such as the Book of Jubilees or the Testaments of the Twelve Patriarchs. The Jewish law as to clean animals is explained allegorically by the Epistle of Barnabas x. are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. 3 See Lev. 11:4. Three 4 See Tanchuma, Shemini, § vii.; there are only these three kinds of clean animals. Cf. T.B. Chullin. 63b. kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah 5 This word is usually rendered "carrion." ( i.e. which has not been slaughtered according to the rules of Shechitah 6 On Shechitah see J.E. xi. 253 ff. ) nor Terephah 7 Terephah is interpreted to mean not merely the flesh of an animal torn in the field, but all animal flesh which has not been killed according to the rules of Shechitah, and which has become unfit for consumption according to Jewish law and custom. See Acts x. 14, for "unclean" food. ( i.e. torn) in the field 8 The Oxford MS. (d. 35) and some editions read here "its flesh," instead of "in the field." The Prague edition reads: "it is kasher" (ritually in order and permitted). Cf. Ex. 22:31, on which our text is based, and see Baraitha of the 32 Middoth, ed. Reiffmann, p. 37. is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, 9 See Gen. 32:32. as it is said, "As the green herb have I given you all" (Gen. 9:3). 10 According to T.B. Synhedrin, 59b (and cf. Siphra, Shemini, p. 48a), animal flesh was permitted to the "sons of Noah." Had Adam not sinned, animal flesh would have been prohibited, says the Midrash Agadah, Genesis, p. 5.
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On the sixth day (God) brought forth from the earth seven clean beasts; 1 The first editions add here: "namely, the hart, the gazelle, the roebuck, the wild-goat, the pygarg, the antelope, and the chamois." their slaughter and the method of consumption are similar 2 The text is difficult to interpret; as regards fowl, only "one sign" is essential for the ritual slaughter, whereas "two signs" are requisite in the case of the animals mentioned; see T.B. Chullin, 71a, 89b, and 92b. to the (rules observed) with a bird; and all the rest of the beasts in the field are entirely 3 Lit. "all of them." unclean.
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He 4 The first editions read: "On the sixth day He brought forth." brought forth from the earth all kinds of abominations 5 Perhaps the original text was "Sherazim" (reptiles), instead of "Shekazim" (abominations); see, however, Deut. 14:3. The printed texts omit "kinds of." and creeping things, all of them are unclean. 6 And therefore not to be eaten. Such (creatures) which have been created from the earth, their life (or soul) and body are from the earth, and when they return they touch their dust 7 The first editions read: "when they die they return to the place whence they were created." at the place whence they were created, as it is said, "Thou takest away their breath, they die, and return to their dust" 8 The first editions do not give the last clause of the quotation. (Ps. 104:29); and it is written, "And the spirit of the beast goes downward to the earth" (Eccles. 3:21). 9 The distinction implied here between man and beast is in the origin of the spirit, that of man is heavenly whilst that of the beast is of the earth.
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On the sixth day He brought forth from the earth a beast (Behemoth) which lies stretched out on a thousand hills 10 Cf. Ps. 50:10 and Job 40:15, "Behold now Behemoth, which I made"; see T.B. Baba Bathra, 74b, and Targum on Ps. 50:10. Cf. supra , p. 63, note 11, and see 4 Ezra (ed. Box), pp. 90 ff. The Leviathan was created, according to our author, on the fifth day, whereas the Behemoth was created on the sixth day; see Jerahmeel v. and vi.; Jalkut, Gen. § 12, and J.E. viii. 37 ff.; and cf. Num. Rab. 21:18, and Lev. Rab. 22:10. On "Behemoth" see Midrash Kônen, pp. 26 and 37. and every day has its pasture on a thousand hills, and overnight (the verdure) grows of its own account as though he had not touched it, as it is said, "Surely the mountains bring him forth food" (Job 40:20). The waters of the Jordan give him water to drink, for the waters of the Jordan surround all the earth, 1 The first editions read: "the land of Israel." Cf. Eth. Enoch xxvi. 2 f. half thereof (flow) above the earth and the other half below the earth, 2 See T.B. Baba Bathra, loc. cit. , and cf. Gen. Rab. 5:8, and xxiii. 7. as it is said, "He is confident, though Jordan swell even to his mouth" ( ibid. 23). This (creature) is destined for the day of sacrifice, for the great banquet of the righteous, 3 See supra , p. 70. According to Midrash Agadah, Gen. p. 3, the female companion of the Leviathan is reserved for the Messianic Banquet; cf. Pal. Targ. on Gen. 1:2, and cf. T.B. Baba Bathra, 75a, Gen. Rab. 7:4, Lekach Tob, Gen. p. 14. as it is said, "He only that made him can make his sword 4 To slay him. to approach unto him" ( ibid. 19).
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The 5 The first editions read: "Forthwith the Holy One," etc. Holy One, blessed be He, spake to the Torah: 6 The Torah is the instrument in God's hand at the Creation; see supra , p. 12, and Gen. Rab. 1:1. Cf. Midrash Kônen, p. 23, based on Prov. 3:19. The idea was used by the author of the Epistle of Barnabas v. 5, vi. 12, where God is represented as consulting the Christ. According to other traditions of the Church and Synagogue, God consulted the ministering angels at the creation of man; cf. Midrash Agadah, Gen. p. 4, and Irenæus, adv. Hœr. i. 24. "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man 7 The first edition reads: "This man." The Venice edition has: "The world is Thine, this man," etc. whom Thou wouldst 8 The Venice edition adds here: "is Thine." The idea expressed by the next few words, "that man would have but few days," is to be compared with p. 125, infra. The sentence is based on Job 14 I. create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. 9 See Matt. xviii. 6, and Eth. Enoch xxxviii. 2. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" 10 See Rabbinic Philosophy and Ethics , p. 212, and Test. Abraham, A.N.C.L. (extra vol.) p. 192, and cf. Wisdom xi. 23 f. and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; 11 The first editions read: "earth." The Pal. Targum on Gen. 2:7 says: "And the Lord God created man with two inclinations; and He took dust from the place of the House of the Sanctuary and from the four quarters of the world, and mixed (the dust) with all the waters of the world, and created him red, dark red (or brown), and white." It is evident that the Targum has used our book in this context. See also Tanchuma, Pekudê, § iii. On the creation of Adam see T.B. Synhedrin, 38b, Ẓohar, Gen. 35b, ibid. 205b, and infra , Chapter XII. Cf. Grünbaum, Beiträge , pp. 54 ff. red, black, white, 1 The first editions add the following: "and yellow. ‘ Red,' this is the blood; ‘black' refers to the entrails; ‘white' refers to the bones and sinews." Cf. T.B. Niddah, 31a. and "pale green," 2 Jalkut, Gen. § 13, reads as our MS., "pale green." The first editions read "yellow." Might the four colours indicate the different colours of the skin of men? (which) refers to the body.
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Why (did He gather man's dust) from the four comers of the world? 3 See Book of Adam and Eve (ed. Malan) I. xxxiv., and Slavonic Enoch xxx. 13; and cf. Tertullian. Against the Valentinians , xxiv., and the Book of the Bee (ed. Budge), p. 16. Thus spake the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, 4 The first editions add: "or to any place where he may go." and his time comes to depart from the world, then the earth 5 The first editions add: "which is in that place." shall not say, The dust of thy body is not mine, 6 The first editions add: "and I will not receive thee." return to the place whence thou wast created. 7 According to Gen. Rab. 20:10, and Tanna de bê Elijahu Rab. 31 (ed. Friedmann), p. 164, the "return" of man to the dust is held to signify the resurrection. But (this circumstance) teaches thee that in every place where a man goes or comes, 8 The first editions read: "and his end comes to depart from the world, whence the dust of his body comes thence it returns, and that dust will raise its voice, as it is said," etc. and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" ( ibid. iii. 19).
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The day had twelve hours; 9 Luria thinks that the order of the hours of the day whereon Adam was created is a gloss added by a copyist who knew the legends of the Talmud; cf. T.B. Synhedrin, loc. cit. See Aboth de R. Nathan ( a ) i. p. 3a; Pesikta Rabbathi, § xlvi. p. 187b, note 7; Lev. Rab. 29 I; Shocher Tob, Ps. 92:3; Tanchuma, Shemini, § viii. R. Bechai on Gen. 2:7 gives parallel readings to our text. The Church literature also has many legends of the Haggadic type concerning the creation of Adam; thus the Apostolic Constitutions, vii. 34, says: "Thou hast exhibited man (Adam) as the ornament of the world, and formed him a body out of the four elements." Irenæus ( adv. Hœr. v. 23) says: "Adam sinned on the sixth day of the Creation." See also Aphraates, Homilies , ed. Wright, p. 168; other references are given by Ginzberg, Die Haggada bei den Kirchenvätern , p. 50; and cf. Kohut in Z.D.M.G. xxv. pp. 59–94, and J.E. i. 174 ff. in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, 1 See Hippolytus (in A.N.C.L. vi. p. 130) for Adam legends, and cf. Clementine Homilies , ii. in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, 2 Or, "a soul was cast into him." The first editions read: "He cast a soul into him." See Jalkut, Gen. § 15, and Midrash Abkhir, and cf. W. R. Harper Memorial Vols. i. p. 258. in the fifth (hour) he stood on his feet, 3 The first editions read: "He made him stand on his feet." in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, 4 See Jubilees iii. 34, and cf. Gen. Rab. 22:2 and Book of Adam and Eve (ed. Malan) 1. lxxiii. Perhaps our book refers to the conception of Abel and his twin-sister. The Church Fathers deal with similar legends, see Cyril of Jerusalem, Catechism, xii. 6; cf. Schatzhöhle , p. 7, and the Book of the Bee, p. 24. in the tenth (hour) 5 The first editions add: "They were brought into the Garden of Eden and." This reading is contradicted by our book, see infra , p. 84. See also the Book of the Bee, p. 23. they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" ( ibid. 24).
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And He formed 6 The story of man's creation is recapitulated here and in the next chapter. We have a collection of three variant accounts of the same legend. See Introduction. the lumps of the dust of the first man into a mass 7 See Pal. Targ. Gen. 2:7 quoted supra , p. 76, note 11; Gen. Rab. 14:7 and 8 on the creation of Adam. See also T.J. Sabbath 2:4, p. 5b. in a clean place, 8 Gen. Rab. 14:8 says: "He was created from the place of his atonement," i.e. the Temple. (it was) on the navel 9 Palestine; see Ezek. 38:12 for the term "navel of the earth." See Jubilees viii. 12, 19; Eth. Enoch xxvi. i.; the Book of the Bee, p. 17; and infra , p. 266. of the earth. He shaped him and prepared 10 i.e. adorned him with the faculties which distinguish man from the beast. him, but breath and soul were not in him. What did the Holy One, blessed be He, do? He breathed with the breath of the soul of His mouth, and a soul was cast 11 See supra , note 2, on this phrase; and cf. Gen. Rab. loc. cit . into him, as it is said, "And he breathed into his nostrils the breath of life" ( ibid. ii. 7).
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Adam stood and he began to gaze upwards and downwards. 1 The first editions add here: "and his height was from one end of the world to the other, as it is said, ‘Thou hast beset me behind and before ' (Ps. 139:5). ‘Behind' refers to the west, ‘before' refers to the east." He saw all the creatures which the Holy One, blessed be He, had created; and he 2 The first editions read: "he began to glorify the Name of his Creator." was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works !" (Ps. 104:24). 3 This quotation from Ps. 104 is very appropriately placed in Adam's mouth, inasmuch as this psalm is a song of the Creation. He stood on his feet and was adorned with the Divine Image. His height was from east to west, as it is said, "Thou hast beset me behind and before" ( ibid. cxxxix. 5). "Behind" refers to the west, "before" refers to the east. 4 This passage in this connection is not in the printed texts. All the creatures saw him and became afraid 5 See Rabbinic Philosophy and Ethics , p. 22, and Eccles. Rab. to Eccles. 6:10. The word "creatures" of our text reads "ministering angels" in the Midrashim. Slav. Enoch xxxi. 3 refers to the envy of Satan "because things were subservient to Adam on earth." See also Philo, G.T. i. p. 57, n. 3, and Wisdom ix. 2, x. 2. of him, thinking that he was their Creator, and they came to prostrate || themselves before him.
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Adam said to them: What (is this), ye creatures ! Why are ye come to prostrate yourselves before me? 6 Have we here a polemic against Gnostic doctrines? See Freudenthal, Hellenistische Studien , p. 69. The idea of the first Adam being a "lower" God is reflected in the doctrine of the "Second Adam." See 1 Cor. xv. 45–49 for the "Second Adam," and cf. Hellenism and Christianity , pp. 44 f. Come, I and you, let us go and adorn in majesty and might, and acclaim as King over us the One 1 The Prague edition reads: "The Living One." The Slavonic Book of Adam and Eve (ed. Jagíc, p. 9) speaks of Adam praising God in Paradise in company with the angels. who created us. If there be no people to acclaim the king as king, the king acclaims himself. 2 The 1st ed. reads this sentence thus: "Because the people acclaim the king and no king acclaims himself, if there be no people to acclaim him." The next sentence is omitted by the first editions; their text continues: "Adam went alone and acclaimed Him king first, and all the creatures (did likewise) after him, and he said, ‘The Lord reigneth,'" etc. If there be no people to praise the king, the king praises himself. In that hour Adam opened his mouth and all the creatures answered after him, and they adorned in majesty and might and acclaimed their Creator as King over themselves, and they said, "The Lord reigneth, he is apparelled with majesty" ( ibid. xciii. 1). 3 According to T.B. Rosh Ha-Shanah, 31a, this psalm was recited in the Temple on the sixth day of the week. This custom still obtains in the Synagogue; see Singer, p. 83.
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Ten kings ruled from one end of the world to the other. The first king was the Holy One, blessed be He, who rules in heaven and on earth, 4 See Targumim (Rishon and Shêni) on Esth. 1:1, T.B. ‘Erubin, 53a, T.B. Megillah, 11a, where Ahab, Nebuchadnezzar, and Ahasuerus only are mentioned. The text of Neh. 9:5, 6 was probably used by the writer of our Midrash. Our book has been used by the writer of the Midrash of the Ten Kings; see Horowitz, op. cit. pp. 39 f. and it was His intention to raise up kings on earth, as it is said, "And he changeth the times and the seasons; 5 The MS. omits the rest of the quotation, which is given by the first editions. he removeth kings, and setteth up kings" (Dan. 2:21).
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The second king was Nimrod, who ruled from one end of the world to the other, for all the creatures were dwelling in one place and they were afraid of the waters of the flood, 6 Cf. Josephus, Ant. i. 4. 1. and Nimrod was king over them, 7 See infra , pp. 174 f., and cf. Jalkut, Gen. § 62, and see Book of Jashar vii. 45, "And Nimrod reigned in the earth over all the sons of Noah"; and cf. Jerahmeel xxxi. 20, Pal. Targ. Gen. 10:10, and Jalkut ii. § 211. A different explanation is given by Josephus, loc. cit. as it is said, "And the beginning of his kingdom was Babel" 8 On Nimrod see J.E. ix. 309 ff. and Rabbinic Philosophy and Ethics , pp. 44 f. (Gen. 10:10).
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The third king was Joseph, who ruled from one end of the world to the other, as it is said, "And all the earth came || into Egypt to Joseph" ( ibid. xli. 57). It is not written here "Egypt came," 1 The first editions read: "‘Earth' is not written here, but ‘and all the earth.'" Earth or land would refer to Egypt alone, all the earth refers to all countries. but "they came into Egypt," 2 See infra , pp. 306 f., and cf. Gen. Rab. 90:6. "The famine was restricted to Phoenicia, Arabia, and Palestine," says the Midrash. for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, 3 The first editions add: "of Egypt." and for forty years he was king 4 See T.B. Sotah, 11a, Book of Jashar lviii. 6; and cf. J.E. vii. 248 ff. for "Joseph in Rabbinical literature." alone, as it is said, "Now there arose a new king over Egypt" (Ex. 1:8). 5 The Oxford MS. (d. 35) adds "etc." The verse continues: "who knew not Joseph." Hence the inference that the new king did not know his predecessor Joseph.
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The fourth king was Solomon, who reigned from one end of the world to the other, as it is said, "And Solomon ruled over all the kingdoms" (1 Kings 4:21); and it says, "And they brought every man his present, 6 The rest of the verse is omitted by our MS., but it is given by the first editions. On Solomon see J.E. xi. 439 f. vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year" ( ibid. x. 25).
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The fifth king was Ahab, king of Israel, who ruled from one end of the world to the other, 7 The first editions omit the words "who ruled… other." as it is said, "As the Lord thy God liveth, there is no nation or kingdom, 8 The first editions and our MS. do not continue the quotation, but add "etc." whither my lord hath not sent to seek thee" ( ibid. xviii. 10). All the princes of the provinces 9 איפרכיא or אפרכיא ( ὲπαρχία ), prefecture. were controlled 10 Or, "were conquered." by him; they sent and brought their tribute and their presents to Ahab. Are not all the princes of the provinces of the world two hundred and thirty-two? 11 The first editions read here: "Ahasuerus ruled over half the world, 116 provinces, and by the merit of Esther 11 more provinces were added to him, as it is said, ‘Ahasuerus who reigned, from India unto Ethiopia, one hundred and seven and twenty provinces'" (Esth. 1:1). as it is said, "Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two" ( ibid. xx. 15).
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The sixth king was Nebuchadnezzar, who 1 See supra , p. 81, note 7. ruled from one end of the world to the other. 2 The MS. omits here the following passage, which occurs in this context in the first two editions: "as it is said, ‘And wheresoever the children of men dwell'" (Dan. 2:38). The preceding verse reads: "Thou, O king, art king of kings." Moreover, he ruled over the beasts of the field and the birds of heaven, and they could not open their mouth except by the permission of Nebuchadnezzar, || as it is said, 3 The first editions vary the quotation by reading Isa. 10:14: "And there was none that moved the wing, or that opened the mouth, or chirped." This verse is applied by Isaiah to Sennacherib; see infra , pp. 390 ff., for a reference to Nebuchadnezzar; and cf. Dan. 2:37, and T.B. Sabbath, 149b. The printed texts differ from the MS. here by omitting any reference to the beasts of the field. "And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand" (Dan. 2:88).
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The seventh king was Cyrus, 4 On Cyrus as king of the earth see Jerahmeel lxxviii. 1. See also T.B. Megillah, 12a. and T.B. Rosh Ha-Shanah, 3b. who ruled from one end of the world to the other, as it is said, "Thus saith Cyrus king of Persia, 5 The MS. ends the quotation here; the first editions continue till "earth," adding "etc.," which also occurs in the MS. All the kingdoms of the earth hath the Lord, the God of heaven, given me" (2 Chron. 36:23). Ahasuerus ruled over half the world. Is not half the world but 116 provinces, as it is said, "This is Ahasuerus, who reigned from India unto Ethiopia" (Esth. 1:1). 6 This paragraph in its context is peculiar to our MS.; see supra , p. 81, note 11.
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The eighth king was Alexander 7 On Alexander the Great in Rabbinic literature see J.E. i. 342 f., where a good bibliography is to be found at the end of the article. See also Jerahmeel, Index, p. 299, s.v. "Alexander." of Macedonia, who ruled from one end of the world to the other, as it is said, "And as I was considering, behold, an he-goat came from the west 8 The quotation in the MS. ends here; the first editions agree in this instance. over the face of the whole earth" (Dan. 8:5). "Over the earth" is not written here, but "over the face of the whole earth." 9 The first editions add here: "that he might know what was at the ends of the earth." The phrase occurs in a modified form a few lines lower down in our MS. And not only that, but he wished to ascend to heaven in order to know what is in heaven, and to descend into the depths in order to know what is in the depths, 1 See T.J. ‘Abodah Ẓarah iii. 1, 42c. and not only that, but he attempted to go to the ends of the earth in order to know what was at the ends of the earth. The Holy One, blessed be He, divided his kingdom 2 See Num. Rab. 13:14. among the four corners (or winds) of the heavens, as it is said, "And when he shall stand up, his kingdom shall be broken, and shall be divided towards the four winds of the heaven" ( ibid. xi. 4).
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The ninth king is King || Messiah, who, in the future, will rule from one end of the world to the other, 3 Not merely over Palestine does the Messianic kingdom extend, but over the whole world. This universalism is noteworthy. as it is said, "He shall have dominion also from sea to sea" (Ps. 72:8); 4 This verse is not given in the first editions. The verse continues: "And from the river unto the ends of the earth." and another Scripture text says, "And the stone that smote the image became a great mountain, and filled the whole earth " (Dan. 2:35). 5 See Jalkut, in loc. , and Num. Rab. loc. cit. This verse was known to Josephus as a Messianic text; see Ant. x. 10. 4.
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The tenth king will restore the sovereignty to its owners. 6 The first editions read: "to its owner"; see infra , p. 130, and Maimonides, Hilkhoth Melakhim xi. 4. He who was the first king will be the last king, as it is said, "Thus saith the Lord, the King… I am the first, and I am the last; 7 The MS. ends quotation here; the first editions continue the text. and beside me there is no God" (Isa. 44:6); and it is written, "And the Lord shall be king over all the earth" (Zech. 14:9). 8 The Messianic kingdom is universal in space, but not in time; the kingdom of God which follows the kingdom of the Messiah will be eternal and universal. The first editions continue: "and the sovereignty shall return to its (rightful) heirs and then, ‘ The idols shall utterly pass away. And the Lord alone shall be exalted in that day' (Isa. 2:18, 17). And He will tend His flock and cause them to lie down, as it is written, ‘I myself will feed my sheep, and I will cause them to lie down' (Ezek. 34:15); and we shall see Him eye to eye, as it is written, ‘For they shall see, eye to eye, when the Lord returneth to Zion'" (Isa. 52:8).
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CHAPTER XII 1 In the MS. this is ch. xi. ADAM IN PARADISE [14 A . ii.] W ITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in 2 The first editions read: "from a pure and holy place. From which place did He take him? From the site of the Temple." a pure locality, in the place of the Temple, 3 Man's body is an emblem of God's sanctuary. In the preceding chapter we are told that God gathered the dust to form the first man from the four corners of the earth, establishing thereby the right of every human being to live and to be buried in any part of the earth. A similar idea was known to Philo, de Mundi opific . Mi. 35, C.W. i. p. 42, § 51. As to the Temple being the site of Adam's origin see T.J. Naẓir vii. 2, 52b, and Gen. Rab. 14:8, and cf. infra , p. 143. Eden was more than a mere garden. See T.B. Berakhoth, 34b. and He brought him into His palace, 4 "Palace" recalls Dan. 11:45. as it is said, "And the Lord God took the man, and put him into the garden of Eden 5 The words "to dress it and to keep it" are missing in the MS., but they are found in the 1st ed. to dress it and to keep it" (Gen. 2:15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" ( ibid. ). 6 This does not occur here in the printed texts, which continue: "What labour then was there in the midst of the garden, that (the text) should say: ‘to dress it and to keep it'?" According to Jubilees iii. 15, "Adam and his wife were in the garden of Eden for seven years tilling and keeping it, and we gave him work, and we instructed him to do everything that is suitable for tillage." As we shall see, our book gives an allegorical interpretation of this "work in Eden." Perhaps thou wilt say: 7 The first editions add here: "There was work (to be done) in the garden of Eden, namely, that he should prune the vines in the vineyards." To plough (the fields) and cast out 8 See Isa. 28:24 for phraseology. the stones from the ground. 1 The first editions add: "or again, that he should pile up the sheaves or cut (the corn)." But did not all the trees grow up of their own accord? 2 Cf. Gen. Rab. 13:1.
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Perhaps thou wilt say: There was some other work (to be done) in the garden of Eden, (such as) to water the garden. But did not a river flow through and issue forth from Eden, and water the garden, as it is said, || "And a river went out of Eden to water the garden" ( ibid. 10)?
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What then is the meaning of this expression: "to dress it and to keep it"? (The text) does not say "to dress it and to keep it" except (in the sense) of being occupied with the words of the Torah 3 Torah means not merely the written word of God, but also its interpretation and implication. and keeping all its commandments, 4 The printed texts read differently here: "to keep the way of the tree of life." See Siphrê, Deut. § 41. as it is said, "to keep the way of the tree of life" ( ibid. iii. 24). But the "tree of life" signifies only the Torah, 5 The Palestinian Targum renders Gen. 2:15 as follows: "And the Lord God took the man from the mountains of worship, where he had been created, and made him dwell in the garden of Eden, to do service in the Law and to keep its commandments." A similar interpretation occurs in the Church Father Theophilus ( To Autolycus , ii. 24) and in the Slavonic Enoch xxxi. 1: "And I made a garden in Eden in the East, and (I ordained) that he should observe the Law and keep the instruction." as it is said, "It is a tree of life to them that lay hold upon it" (Prov. 3:18).
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And (Adam) was at his leisure in the garden of Eden, like one of the ministering angels. 6 Man is become "like one of us," was interpreted by the Midrash, Gen. Rab. 21:5, and Mekhilta, Beshallach, vi. p. 33a (n. 18 for parallels) as meaning: "like one of the ministering angels." This idea of the Midrash was known to Justin Martyr, Dial. c. Tryph . lxii. The Holy One, blessed be He, said: I am alone in My world and this one (Adam) also is alone in his 7 Some texts read: "My." See Pal. Targum, Gen. 2:18. world. There is no propagation before Me and this one (Adam) has no propagation in his life; 8 Lit. "before him." hereafter all the creatures 9 Supra , p. 79, we read that the animals wished to worship Adam, thinking he was their Maker. The belief was prevalent in former days that all the animals in Paradise were endowed with speech and reasoning power. See Jubilees iii. 28 (n. 28), and Grünbaum, op. cit . pp. 56, 60. will say: Since there was no propagation in his life, 8 Lit. "before him." it is he who has created us. 10 Our author may wish to refute the notion obtaining in some non-Jewish religions that God had physical offspring. It is not good for man to be alone, as it is said, "And the Lord God said, It is not good for man to be alone; I will make him an help meet for him …" (Gen. 2:18). 1 Thereby divine attributes will not be given to him by the other creatures. They will perceive that man is not omnipotent. Our Midrash may also hint that Adam (first or Second Adam) was not the Creator. As we have pointed out, the view that the Second Adam was the Creator obtained in early Christian circles. See Gen. Rab. 12:7.
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Rabbi Jehudah said: 2 The first editions insert here: "Do not read (in Gen. 2:18) k'negdo , ‘meet for him,' but (read) l'negdo , ‘against him.'" If he be worthy she shall be an help meet for him; if not, she shall be against him to fight him. 3 Jalkut, Gen. § 23, reads: "If he be fortunate she will correspond to him (and be in harmony with him); if not, she will oppose him." According to Rashi she will be a "lash" ("Nigdo") to him; see Midrash Agadah on Gen. 2:18.
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When the earth heard this expression 4 i.e . of man's supremacy over it. Man was to increase and multiply, to fill the earth and to subdue it (Gen. 1:28). The Oxford MS. (d. 35) reads: "When the earth heard the expression help-meet." thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude 5 Lit. sheep or herd. of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude 5 Lit. sheep or herd. of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. 6 See Ps. 42:8. What did the Holy One, blessed be He, do? He created the sleep of life, 7 See Ps. 3:5; T.B. Berakhoth, 58b; Gen. Rab. 14:9, and Shocher Tob, Ps. 25:2; and cf. infra , p. 253. For further references to Adam legends see Die Sagen der Juden , ed. Micha Josef bin Gorion, 1913 (Anhang). Two volumes of this Midrashic collection have appeared, and in the appendix the sources are given for the legends dealing with the Creation, the Patriarchs, etc. Equally interesting and valuable are the Legends of the Jews , by L. Ginzberg; the sources of the legends have not yet appeared in the promised final volume. Parallels to the Midrashim in Christian literature are dealt with by L. Ginzberg in his Haggada b. d. Kirchenvätern , i., Amsterdam, 1899. Parallels in Mohammedan literature are given by Geiger, Was hat Mohammed , etc., and M. Grünbaum, op. cit . pp. 60 ff., and in Z.D.M.G. xxxi. pp. 183 ff.; the monographs by Rahmer (on Jerome), Funk (on Aphraates), Gerson, and Goldfahn (on Justin Martyr) should be consulted for "Christian" Midrashic parallels. so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:18). The Holy One, blessed be He, supports (man) with 1 The first editions read: "supports the earth." the earth, giving it water; and it yields its fruit and food for all creatures—but the first 2 The first editions omit: "the first." man's food "in toil 3 Or "sorrow," see 4 Ezra 7:12, and Jewish Sources of the Sermon on the Mount , p. 191. shalt thou eat of it all the days of thy life" (Gen. 3:17).
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The Holy One, blessed be He, had compassion upon the first man (Adam), and, in order that he should not feel any pain, He cast upon him the sleep of deep slumber, 4 The deep sleep made Adam insensible to pain; cf. T.B. Synhedrin, 39a. Tertullian, De Anima , xliii., discusses the "sleep" of Adam. and He made him sleep whilst He took one of his bones from his side and flesh from his heart 5 See Pal. Targ. Gen. 2:21. According to the Lekach Tob, Gen. 2:21, Eve was made from the sixth rib. Theophilus, op. cit . xxviii., discusses why Eve was formed from Adam's rib. and made it into an help (meet for him) and placed her opposite to him. When he awoke from his sleep he saw her standing opposite to him. 6 A similar expression is used by the Book of Jashar i. 4. And he said, "Bone of my bones and flesh of my flesh" ( ibid. ii. 28). As long as he was alone he was called Adam (man). 7 According to the Talmud (T.B. Jebamoth, 63b) an adult male who lives without a wife is not called man ("Adam"). This designation was given when God blessed the first pair . This view is opposed by our author.
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Rabbi Jehudah 8 The first editions omit till "R. Joshua ben Korchah." said: Because of the name Adamah (ground) whence he was taken, his name was called Adam. Rabbi Joshua ben Korchah said: He was called Adam because of his flesh and blood ( dām 9 See ‘Arukh, ed. Kohut, i. p. 34b: "The first man was called Adam because of the word for earth (Adamah), whence he was taken;" and see ibid . p. 307a for another version. The Church Fathers also find fanciful interpretations of the name of the first man. Augustine on the Gospel of John ix. 14 explains the four letters of Adam's name (in Greek) as referring to the East, West, North, and South. Cf. Slavonic Enoch xxx. 13, and Sibylline Oracles iii. 24–26. Augustine ( op. cit . x. 12) gives the numerical value of Adam as 46, pointing out that the Temple had stood 46 years at the time of the death of the Founder of Christianity. The Rabbis were not the only people who had recourse to "Gematria." The first editions add the following paragraph: "Immediately he embraced her and kissed her, and he said: Blessed art thou of the Lord, thy bone is from my bones and it is becoming for thee to be called woman ( ishah ), as it is said." ). He said to him: Adam ! Adam ! And when an help-mate had been built for him, his name was called êsh (fire), and she (was called) êsh (fire). 1 The first editions read: "When an help-mate, a woman ( ishah ), had been built for him, his name was called man ( ish ), and she was called woman ( ishah )."
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What did the Holy One, blessed be He, do? He put His name ( יה ) between their (names), saying: If they go in My ways || and keep all My precepts, behold My name is given to them, 2 Ish ( איש ) and ishah ( אשה ) have the letters Yod ( י ) and Hêh ( ה ) apart from the letters אש which they have in common. See Jerahmeel vi. 16, and cf. Pal. Targ. Ex. 28:30, on the Ineffable Name. it will deliver them from all distress. If they do not (walk in My ways), behold I will take away My name from their (names), and they will become êsh (fire). 3 By removing the letters Yod and Hêh from the Hebrew words ish and ishah each word spells êsh , fire; and see T.B. Sotah, 17a. And fire consumes fire, as it is said, "For it is a fire that consumeth unto destruction" (Job 31:12). 4 See ‘Arukh, s.v. "Adam" and s.v . "êsh," and cf. T.B. Sotah, 5a.
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The Holy One, blessed be He, made ten wedding canopies 5 The canopy used at Jewish weddings is still called Chuppah. The word may also mean Wedding Chamber. For further details, see Jewish Encyclopœdia, s.v .; and cf. T.B. Baba Bathra, 75a; Gen. Rab. 18:1; Jalkut, Gen. §20; and Büchler in Monatsschrift , xlix., 1905, pp. 18 ff., and in J.Q.R . (New Series) iv. pp. 490 f. for Adam in the garden of Eden. They were all (made) of precious stones, pearls, and gold. Is it not a fact that only one wedding canopy is made for every bridegroom, 6 See Ps. 19:5. whilst three wedding canopies are made for a king? 7 See Cant. 3:9–11. But in order to bestow special honour upon the first man, the Holy One, blessed be He, made ten (wedding canopies) in the garden of Eden, as it is said, "Wast thou in Eden the garden of God; was every precious stone 8 The rest of the verse is omitted by the MS. and the first editions, which read: "etc." thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold?" (Ezek. 28:13). 9 On this verse see Hellenism and Christianity , pp. 99 f. The ten canopies are apparently indicated by the nine precious stones and gold as mentioned in the verse. Menorath Ha-Maor § 205, states that the Messiah will have ten canopies. See also B.H.M . iii. p. 60. Behold these are the ten canopies. The angels were playing upon timbrels and dancing with pipes, 1 The first editions read: "like females." See Jalkut Makhiri, Ps. 91 p. 46a. as it is said, "The workmanship 2 The Hebrew here ( Melekheth ) suggests angels ( Mäläkhim ). The Midrashim which deal with the "Canopies" are numerous. The subject has not been considered in all its bearings. The Jewish Messiah will be married, hence the "Canopies," for his wedding. This is probably a disguised attack on the Christian exaltation of the unmarried state, as exemplified by the Founder of the Christian Church. The discussion on the Canopies is to be found also in Lev. Rab. 20:2; Eccles. Rab. 8:1; Jalkut, Eccles. § 764. According to Dr. Büchler ( J.Q.R ., New Series, iv. pp. 490 f.) the word Chuppah might be rendered "bower." One also thinks of cave or cavern in this connection. According to the Schatzhöhle , p. 7, Adam had one cave after his expulsion from Paradise; see also Book of Adam and Eve (ed. Malan) 1. v. of thy tabrets and of thy pipes was with thee" ( ibid. ).
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On the day when the first man was created, as it is said, "In the day when thou 3 Adam. wast created they were prepared" ( ibid. ), the Holy One, blessed be He, said to the ministering angels: Come, let us descend and render loving service to the first man and to his help-mate, for the world rests upon the attribute of the service of loving-kindness. 4 On Gemilluth Chasadim (Service of Loving-kindness) see Paul Goodman, Die Liebestätigkeit im Judentum , and Bergmann, in Soziale Ethik im Judentum , pp. 51 ff., and see infra , Chapter XVI. The Holy One, blessed be He, said: More beloved is the service of loving-kindness than the sacrifices and burnt-offerings which Israel will bring in the future upon the altar before Me, as it is said, || "For I desire love, and not sacrifice" (Hos. 6:6). 5 See infra , p. 107.
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The ministering angels were going to and fro and walking before him like friends who guard the wedding canopies, 6 The reading in Menorath Ha-Maor, loc. cit ., is as follows: "And the ministering angels were going before him like friends who guard the wedding canopies, as it is said, ‘For he shall give his angels charge over thee, to guard thee on all thy ways'" (Ps. 91:11). The first editions read: "ministering angels were like groomsmen." as it is said, "For he shall give his angels charge over thee, 7 The MS. quotes this verse up to "thee"; the entire verse is given by the first editions. to keep thee in all thy ways " (Ps. 91:11). (The word) " way " here means only the way 8 See Prov. 30:19. of bridegrooms. The Holy One, blessed be He, was like a precentor. 9 Our text is preserved in Menorath Ha-Maor, loc. cit ., and cf. Jalkut Makhiri, Ps. 92 p. 46a. The precentor is the Chaẓan. The period when the Chaẓan became the Reader of the prayers is that of the Geonim. See Sopherim, 10:7, xi. 3, 5, and xiv. 14; Eppenstein's article in Monatsschrift , lii., 1908, pp. 467 ff., and infra , p. 109. What is the custom observed by the precentor? He stands and blesses the bride in the midst of her wedding chamber. 1 Or canopy. Likewise the Holy One, blessed be He, stood and blessed Adam and his help-mate, as it is said, "And God blessed them" (Gen. 1:28). 2 This indicates the sacred nature of matrimony, which is aptly termed Kiddushin (sanctification). See Gen. Rab. 18:2 for the marriage of Adam and Eve.
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CHAPTER XIII 1 In our MS. this is ch. xii. THE SERPENT IN PARADISE [15 A . ii.] "E NVY , cupidity, and ambition remove man (Adam) from the world." 2 This is taken from Aboth 4:28. The three sins enumerated brought about the sin and punishment of Adam and Eve. See Aboth de R. Nathan ( a ) i. and ( b ) 1.; T.B. Synhedrin, 59b; and infra , p. 125. The ministering angels 3 The parallel text preserved in the Midrash Haggadol, Gen. (ed. Schechter), c. 86, reads: "the subordinate angels became jealous of him." spake before the Holy One, blessed be He, saying: Sovereign of all Worlds! "What is man, that thou shouldst take note of him?" (Ps. 144:3). "Man (Adam) is like unto vanity" 4 According to our author, if Adam had not sinned he would have lived for ever. See Z.D.M.G . xxxi. p. 232. ( ibid. 4), upon earth there is not his like. 5 See Job 41:33 (Heb. xli. 24), and cf. infra , p. 265. (God) answered them: Just as all of you praise Me in the heights of heaven so he professes My Unity on earth, 6 Lit. "in the lower regions." See Jalkut, Gen. § 25. According to Slavonic Enoch xxx. 2, Adam in Paradise sees the heavens open "that he should perceive the angels singing the song of triumph." nay, moreover, are you able to stand up and call the names for all the creatures which I have created? They stood up, but were unable (to give the names). Forthwith Adam stood up and called the names for all His creatures, as it is said, "And the man gave names to all cattle" (Gen. 2:20). When the ministering angels saw this they retreated, 7 Or, "they retraced their steps," or "betook themselves backward." This is missing in the first two editions. On the theme see Gen. Rab. 17:4. and the ministering angels said: If we do not take || counsel against this man so that he sin before his Creator, we cannot prevail against him. 8 See infra , pp. 367 f., 436, and cf. Jerahmeel xxii. 1. The spirit animating the angels in desiring the fall of man is that of jealousy; this explains the "envy" quoted from Aboth 4 at the beginning of the chapter.
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Sammael was the great prince in heaven; 1 At first the "great prince" was Sammael, but after his fall Michael is "the great prince"; cf. T.B. Chagigah, 12b. On Sammael and Michael see infra , pp. 192 f., and J.E . x. 665 f. ( s.v . Samael). the Chajjôth 2 The Jalkut, Gen. loc. cit ., reads: "The Chajjôth with four wings and the Seraphim with six wings." Our text and Jalkut ( loc. cit .) are parallel texts; the printed texts differ slightly. The first editions read: "The Chajjôth and the Seraphim with six wings." The Midrash Haggadol (Genesis), loc. cit ., differs in the arrangement, and omits the reference to the Chajjôth. had four wings and the Seraphim had six wings, and Sammael had twelve wings. What did Sammael do? He took his band 3 i.e . troop of angels obeying him. See Geiger, op. cit . pp. 101 f. and descended 4 See infra , pp. 99, 193 f. The word וירד , "descended," recalls Eth. Enoch vi. 6, and Jubilees iv. 15; cf. Luke x. 18. and saw all the creatures which the Holy One, blessed be He, had created in His world and he found among them none so skilled to do evil as the serpent, as it is said, "Now the serpent was more subtil 5 Our MS. ends quotation here, adding "etc." than any beast of the field" ( ibid. iii. 1). Its appearance was something like that of the camel, 6 The Serpent had the appearance of the camel prior to the punishment meted out to it by God. On the theme see T.B. ‘Erubin, 18a; T.B. Synhedrin, 59b; Gen. Rab. 19:1; Ẓohar, Ex. 136a; and Aboth de R. Nathan ( a ) i. p. 3a. In the Slavonic Book of Adam and Eve (ed. Jagíc, p. 26) Satan uses the Serpent to deceive Eve. See Archelaus, "Disputation with Manes," in A.N.C.L . xx. p. 344, for a parallel. and he 7 Sammael, or Satan. See Ascension of Isaiah 1:8. mounted and rode upon it. 8 The Midrash Haggadol, Gen. loc. cit ., adds: "and betook himself to mislead the man." The Torah began to cry aloud, saying, Why, O Sammael! now that the world is created, is it the time 9 The MS. reads ‘ äd , the first editions read ‘ ês (time); so also Midrash Haggadol, loc. cit . to rebel against the Omnipresent? Is it like a time when thou shouldst lift up thyself on high? 10 This is quoted from Job 39:18. The R.V. renders, "What time she lifteth up herself on high." The verse is intended to illustrate Sammael's sin in approaching Eve and causing Adam to rebel. According to Tertullian, de Patient , v., the Evil One "impatiently bore that the Lord God subjected the universal works" to man. This led on to his "envy." He deceived him because he envied him. The Lord of the world "will laugh at the horse and its rider" 11 The R.V. reads: "She scorneth the horse and his rider." The "horse" is applied in the Midrash to the Serpent and "the rider" to Sammael. (Job 39:18).
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A parable, to what is the matter like? 12 The deed of Sammael is illustrated by the parable. To a man in whom there was an evil spirit. All the deeds which he does, 1 The first editions add: "does he do them at his own suggestion?" or all the words which he utters, does he speak by his own intention? Does he not act only according to the idea of the evil spirit, which (rules) over him? So (was it with) the serpent. All the deeds which it did, and all the words which it spake, it did not speak 2 The first editions read: "it neither spake nor did." except by the intention of Sammael. Concerning him, the Scripture says, "The wicked is thrust down in his evil-doing" (Prov. 14:32). 3 Cf. the version in Jalkut, Gen. loc. cit .
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A parable, to what is the matter like? To a king || who married a woman and made her supreme over all that he had. 4 The first editions add: "consisting of precious stones and pearls." He said to her: All that I have shall be in thy hands, except this house, 5 The first editions read "cask" ( חבית ), and so throughout the parable; this is more correct than "house" ( הבית ) in our text. which is full of scorpions. A certain old man visited her; he asks, for instance, 6 This expression is omitted in the Amsterdam edition of 1708 and in the Dyhrenfürth edition. The vinegar was used by the poor for dipping therein their bread; see Aboth de R. Nathan ( a ) xx. p. 36a. for vinegar. He said to her: Wilt thou argue that he deals kindly with thee? 7 The first editions read here: "How does the king treat thee? She said to him: All that he possesses has he given to me and left in my hands except this cask." He deals with me (thus): over all that he possesses has he made me supreme. Thus said he to her: Behold, all that I have is given into thy hands except this house, 5 The first editions read "cask" ( חבית ), and so throughout the parable; this is more correct than "house" ( הבית ) in our text. which is full of scorpions. (The old man) said to her: Is not all the jewellery 8 Kosmin ( κόσμος ), jewellery; see ‘Arukh, s.v . קזמי . The reading in the first editions is corrupt. of the king indeed in this house 5 The first editions read "cask" ( חבית ), and so throughout the parable; this is more correct than "house" ( הבית ) in our text. ? But 9 The first editions read: "He spake not thus to thee save for the reason that he wishes to marry another woman." he wishes to marry another woman, and to give them to her. The king is the first man (Adam), the woman is Eve, and the one who asked for vinegar is the serpent; 10 For a variant parable to illustrate the theme taken from Aboth de R. Nathan ( a ) i. p. 3b, see Rabbinic Philosophy and Ethics , p. 29. and concerning them (the text) says, "There are the workers of iniquity fallen, they are thrust down, and shall not be able to rise" 11 The printed editions omit the second half of the verse. (Ps. 36:12).
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The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard 1 See Gen. Rab. 17:8 to illustrate the notion that a man is more easily appeased than a woman. The quotation from 1 Sam. is not in the printed editions. The Midrash Haggadol, Gen. c. 87, reads: "for Sammael has no authority over man because he is hard." (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, 2 The first editions read here: "the woman whose mind is feeble." Slavonic Enoch xxxi. 6 tells us how Satanail or Satan "conceived designs against Adam; in such a manner he entered and deceived Eve. But he did not touch Adam." The "evil eye" mentioned in our text, infra , might be rendered "envy." for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: 3 For a Christian Midrash on this theme see "Fragments from the lost writings of Irenæus" in A.N.C.L . ix. p. 166. || Is it 4 The first editions add the words in brackets. (true that) you also have been commanded concerning the fruit of the tree? 5 The text is probably corrupt here; Luria suggests that instead of the words "this tree" which occur in the printed texts we should read "this garden." This agrees with the reading preserved in the Oxford MS. (d. 35), and in Jerahmeel xxii. 2. According to the reading "this tree," the answer desired by the Serpent would not have been forthcoming. By asking about the "fruit of the garden " the Serpent was enabled to mislead Eve. The Talmud (T.B. Synhedrin, 29a) lays stress on the addition to the Divine command made by Eve when she said, "neither shall ye touch it" (Gen. 3:3). Our MS. intends the question to be quite general: "Is it a fact that you have been commanded (not to eat) the fruit of any tree?" This agrees with the Midrash Haggadol, Gen. loc. cit . She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way 6 Lit. "opening." See Tertullian, de Patient., loc. cit . through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as 7 The first editions read: "What does He do?" He creates worlds and destroys worlds, 8 This idea of being able to create other worlds has a parallel in Slavonic Enoch xxxi. 3: "And the devil took thought, as if wishing to make another world ." so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, 1 The MSS. end the quotation here, but add "etc."; the first editions continue the verse. then your eyes shall be opened" ( ibid. 5). 2 Our MS. ends here the 12th chapter.
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The serpent went and touched the tree, which commenced to cry out, saying: 3 See Aboth de R. Nathan ( a ) i. p. 2b, the tree cried out when Eve stared at it and (desired its fruit). See also Jerahmeel xxii. 3. Wicked One! do not touch me! as it is said, "Let not the foot of pride come against me, and let not the hand of the wicked drive me away. There are the workers of iniquity fallen" 4 The MSS. give only the verse from Ps. 36:11; the first two editions omit the second half of this verse and add the first half of the next verse. (Ps. 36:11, 12).
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The serpent went and said to the woman: Behold, I touched it, but I did not die; thou also mayest touch it, and thou wilt not die. 5 The Midrash Haggadol, Gen. c. 88, adds: "Forthwith the woman saw that the tree was good for food." See Aboth de R. Nathan, loc. cit ., and Pal. Targum, Gen. 3:6. The woman went and touched the tree, and she saw the angel of death 6 According to the Pal. Targum ( loc. cit .), "and the woman beheld Sammael, the angel of death, and she was afraid." coming towards her; she said: Woe is me ! I shall now die, and the Holy One, blessed be He, will make another woman 7 The printed editions add: "for him." and give her to Adam, 8 See Tertullian, de Patient., loc. cit ., where Adam is described as "not yet Eve's husband." but behold I will cause || him to eat with me; if we shall die, we shall both die, 9 See a similar Midrash in the Church Father Ephraim, Comm. in Gen. vol. i. p. 35. and if we shall live, we shall both live. And she took of the fruits of the tree, and ate thereof, and also gave (of its fruits) to her husband, so that he should eat with her, as it is said, "And she took of the fruit thereof, and did eat; and she gave also unto her husband with her" (Gen. 3:6). When Adam had eaten of the fruit of the tree, he saw that he was naked, 10 See infra , p. 98. and his eyes were opened, and his teeth were set on edge. He said to her: What is this that thou hast given me to eat, that my eyes should be opened and my teeth set on edge? 11 The first editions add: "against my knowledge." See Jer. 31:29, 30, and Ezek. 18:2. For the Rabbinic sources dealing with the Serpent, Eve, and Adam see Tosephta Sotah iv. (end); T.B. Sotah, 9b; Gen. Rab. 19:4; Pesikta Rabbathi, § xv. p. 68b; Tanchuma, Lekach Tob and Jalkut, in loc .; and see Midrash Agadah and Rashi on Gen. 3, and cf. Jerahmeel xxii.; see also Rabbinic Philosophy and Ethics , pp. 27 ff.; Ginzberg, Legends of the Jews , vol. i. pp. 71 ff.; and F. R. Tennant, The Fall and Original Sin , 1903, pp. 152 and 158. Just as my teeth were set on edge, so shall the teeth of all generations be set on edge. 1 See the parallel version from Gen. Rab. 19:5, translated in Rabbinic Philosophy and Ethics , p. 28, and cf. Aboth de R. Nathan, loc. cit ., Midrash Haggadol, Gen. c. 90, " their teeth and the teeth of all generations." According to Slavonic Enoch xxx. 16: "Therefore his ignorance is a woe to him that he should sin, and I appointed death on account of his sin." The expression "to set the teeth on edge" in our text means "paying the penalty." See also 4 Ezra 3:7.
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CHAPTER XIV THE SIN OF ADAM AND EVE [16 A . ii.] T EN descents upon the earth 1 See Siphrê, Numbers, § 93; Mekhilta Jethro, 3, p. 64a; Aboth de R. Nathan ( a ) xxxiv. Other parallels are given by Schechter, p. 51b, note 32 of his edition of Aboth de R. Nathan. The other descents are mentioned in Chapters XXIV., XXV., XXXIX., XL., XLI., XLVI., and LIII. were made by the Holy One, blessed be He; they were: (1) Once in the Garden of Eden; (2) once at (the time of) the generation of the Dispersion; 2 Cf. infra , pp. 176f., and Gen. Rab. 38:9. (8) once at Sodom; 3 See infra , p. 179, and Gen. Rab. 48:7; and cf. Jalkut, Gen. § 27, which reads: "Once in Egypt , once at the thorn-bush, once at Sinai, once at the cleft of the rock." The reference to Egypt will be discussed infra , p. 303. (4) once at the thorn-bush; 4 See T.B. Megillah, 29a. and cf. infra , p. 312. (5) once in Egypt; 5 This is not in the first editions. See supra , note 3. (6) once at Sinai; 6 See Mekhilta Jethro, 9, p. 72b; and cf. infra , p. 318. (7) once at the cleft of the rock; 7 Cf. infra , p. 365. The reading in the first two editions is: " twice at the cleft of the rock." This is probably incorrect; see supra , note 3, and cf. Aboth de R. Nathan, loc. cit . (8) and (9) twice in the tent of Assembly; 8 See infra , p. 433. Here also we should read, "Once in the tent of Assembly." Aboth de R. Nathan, loc. cit ., has this reading, and refers to Num. 11:25. (10) once in the future. 9 Aboth de R. Nathan ( loc. cit .) refers here to Zech. 14:4. The ninth and tenth descents are to be in the future also: see Siphrê, loc. cit .; T.B. Sukkah, 5a; and Othijoth de R. ‘Akiba, letter Hê (Jellinek, B.H.M . iii. p. 24).
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Once in the Garden of Eden; whence do we know? Because it is said, "And they heard the voice of the Lord God walking in the garden 10 In the MS. the quotation ends here, the first editions continue the verse. in the cool of the day" (Gen. 3:8). And it is written, 11 The first editions have: "And another text says." "My beloved 12 The "beloved" is God. This verse is quoted because it contains the verb ( ירד ) " to descend ." is gone down to his garden, to the beds of spices" (Cant. 6:2). (God) sat in judgment, 1 See Gen. Rab. 20:2 ff. for the judgment of the Serpent, Eve, and Adam. The first editions read here: "He sat in a judgment of truth, the Judge of righteousness and truth. He called to Adam and said to him." Cf. צרוק הרין (Burial Service) in Singer, pp. 318 f. and He judged with judgment. He said to him (Adam): Why didst thou flee 2 For similar phraseology see Ps. 139:7. This psalm is interpreted by the Midrashim as referring to Adam; see infra , p. 143. before Me? He answered Him: I heard Thy voice 3 The first editions read: "I heard the report of Thee." Cf. Hab. 3:2 and Cant. Rab. 3:6. and my bones trembled, 4 See Job 4:14 for a similar expression. as it is said, "I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself" (Gen. 3:10). 5 The first editions read here: " And I hid myself from my deed, and I was afraid of my deed, for I was bare of (the fulfilment of) my commandment, as it is said, ‘For I was naked'" (Gen. 3:10).
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What was the dress of the first man? A skin of nail, 6 The dress of Adam and Eve was, according to the Pal. Targum, Gen. 3:7, "onyx-coloured"; cf. Gen. Rab. 20:12. The legend of an original skin of nail is preserved in the custom which still obtains among orthodox Jews, who gaze at their nails with the Habdalah light at the termination of the Sabbath. Dr. S. Daiches considers this custom as a relic of nail magic (see Jews' College Publications, v. pp. 31 f. n. 1). According to the Church Father Ephraim, op. cit . p. 139, Adam and Eve lost their angelic endowments immediately after their sin, their sight and power of discerning became limited only to matters corporeal and sensible; see the Book of Adam and Eve (ed. Malan), p. 215, for this reference. See also Odes of Solomon, pp. 66 ff. and 69, notes 1, 2. and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, 7 The first editions add here, "and he saw himself naked," and not after the words, "and the cloud of glory departed from him." See Pal. Targ. Gen. loc. cit . A similar tradition is preserved in the Coptic Apocrypha , ed. Budge, p. 250. and the cloud of glory departed from him, and he saw himself naked, as it is said, "And he said, Who told thee that thou wast naked? 8 The MSS. end the quotation here, the first editions continue the verse. Hast thou eaten of the tree, whereof I commanded thee?" ( ibid. 11).
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Adam said before the Holy One, blessed be He: Sovereign of all worlds! When I was alone, I did not sin against Thee. But the woman whom Thou hast brought to me enticed me away from Thy ways, 1 The first editions read: "Thy words." See B.H.M . iii. pp. 60 f. as it is said, "The woman whom thou gavest to be with me, 2 The MSS. end the quotation here. she gave me of the tree, and I did eat" ( ibid. 12). The Holy One, blessed be He, called 3 The first editions add here: "He said." unto Eve, and said to her: Was it not enough for thee that thou didst sin in thy own person? But (also) that thou shouldst make Adam sin? She spake before Him: Sovereign of the world! The serpent enticed my mind to sin before Thee, as it is said, "The serpent beguiled me, and I did eat" ( ibid. 13). He brought the three 4 See Pal. Targ. Gen. 3:16 and cf. Gen. Rab. 20:2, 3. of them and passed sentence of judgment upon them, consisting of nine curses and death.
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He cast down Sammael 5 On the identification of Sammael with the Devil see Wisdom ii. 24, Pal. Targum on Gen. 3:6; see also Rev. xii. 9 and xx. 2. Paul in 2 Cor. xi. 3 refers to the beguiling of Eve by the Serpent. On the speaking of the Serpent see Jubilees iii. 7 and Josephus, Ant . i. 1. 4. According to Slavonic Enoch xxxi. 3, "The devil took thought, as if wishing to make another world, because things were subservient to Adam on earth.… He became Satan after he left the heavens." See T.B. Sabbath, 55a, for the Haggadic account of Adam and Eve and the Serpent. and his troop from their holy place in heaven, 6 "But the wicked Satan… I hurled him down from heaven , he it is who made the tree appear pleasant in your eyes," says the Book of Adam and Eve (ed. Malan) 1. i.; cf. ibid . xlv. The Fall of Satan is mentioned in Luke x. 18, John xii. 31, and cf. Eph. ii. 2. and cut off the feet of the serpent, 7 This Midrash was known to Josephus; see Ant. loc. cit . The first editions add: "And He cursed it more than all living beasts and all cattle." Two curses are set forth here; cf. T.B. Bechoroth, 8a, and see Gen. Rab. 20:5, Tosephta Sotah 4:17, 18. and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it || that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust 8 Cf. Job 20:14; T.B. Joma, 75a: "The serpent brought man back to dust, and therefore dust is its food." and the gall of asps, 9 See Pal. Targum on Gen. 3:14. "A deadly venom shall be in thy mouth, and thou shalt eat dust all the days of thy life." and death is in its mouth, 10 See Job 20:16. and He put hatred between it and the children of the woman, 11 The New Testament refers to this incident in 1 John iii. 8, Col. ii. 15, Heb. ii. 14 ff., Rom. xvi. 20, and see Revelation of Moses (in "Ante-Nicene Christian Library," xvi. p. 461). Ephraim, op. cit ., refers to the cutting off of the Serpent's feet; see supra , p. 99, note 7. The first editions read: "between it and the woman." so that they should bruise its head, 1 See T.J. Kiddushin 4:11, p. 66c, and Sophrim xv. 10, for the rule, "Break the head of the best among serpents." and after all these (curses comes) death. 2 Cf. the words of Wisdom, loc. cit ., "But through the devil's envy came death into the world"; see also Slavonic Enoch xxxi. 3. He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity; 3 See T.B. ‘Erubin, 100b, and Aboth de R. Nathan ( a ) i. p. 2b. the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner, 4 For an example of this see Büchler, The Economic Condition of Judea , p. 53, and see T.B. Kiddushin, 72a. The New Testament also directs women to have their heads covered; see 1 Cor. xi. 5 and cf. the Apostolic Constitutions , i. 8. In our MS. and in the Oxford MSS. as well as in some of the old editions of our book ( e.g . Venice, 1544) after "mourner" the words "she is not shaved except on account of immorality," occur, but later editions have deleted the passage. This phrase is of great importance in view of Dr. Büchler's interesting and learned monograph on this theme. A special note at the end of the book will recapitulate the results of Dr. Büchler's investigations, as the date of P.R.E . may possibly be determined by the period when the custom of cutting the hair of the immoral woman as a punishment obtained. and it is not shaved except on account of immorality, and her ear is pierced like (the ears of) perpetual slaves; 5 Schwally, Das Leben nach dem Tode , p. 39, refers to the inference suggested by the perforation of a woman's ears; see also Z.A.T.W ., 1891, p. 183. and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony; 6 Because Adam listened to Eve, and was led astray by her; see ‘Arukh, ed. Kohut, v. 394b. and after all these (curses comes) death.
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He extended pardon 7 Our MS. reads רימום (pardon). The Oxford MS. (d. 35) reads רומים (retribution), and Oxford MS. (O.A. 167) has רינו (his sentence). The printed texts omit this and read: "He drew Adam aside and decreed against him nine curses and death." to Adam (as to a part of the) nine curses and death. He curtailed his strength, and He shortened his stature 8 See Coptic Apocrypha , p. 250: "his body diminished in size." by reason of the impurity connected with issues and with pollution; 9 See T.B. Synhedrin, 38b. as well as the impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, 10 See Gen. Rab. 20:10, and Tanna de bê Elijahu Rab. 31 p. 164. and his food was to be the grass of the earth, like that of the beast; and (he was to earn) his bread in anxiety, and his food by the sweat (of his brow); and after all these (curses came) death. 1 For a Christian interpretation of the judgment, see Revelation of Moses, loc. cit . p. 460 f.
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If Adam sinned, what was the sin of the earth, that it should be cursed? Because it did not speak against the (evil) deed, 2 By protesting and warning Adam; see Pal. Targum, Gen. 3:17. therefore it was cursed; for in the hour when the sons of man transgress the graver sins || God sends a plague 3 See Aboth (v. end), T.B. Sabbath, 32a, and T.B. Joma, 83a. The Church Fathers have very elaborate expositions of the "Fall" and its consequences. Thus Irenæus ( adv . Hœr. iii. 3) writes: "It was for this reason, too, that immediately after Adam, as the Scripture relates, He pronounced no curse against Adam personally, but against the ground, in reference to his works; as a certain person among the ancients has observed, ‘God did indeed transfer the curse to the earth, that it might not remain in man.' But man receives as a punishment of his transgression the toilsome task of tilling the earth, and to eat bread in the sweat of his face, and to return to the dust whence he was taken. Similarly also did the woman (receive) toil, and labour, and groans, and the pangs of parturition, and a state of subjection, that is, that she should serve her husband; so that they should neither perish altogether when cursed by God, nor, by remaining unreprimanded, should be led to despise God. But the curse in all its fulness fell upon the serpent which had beguiled them." For other references see Diestel, op. cit . (in Index), and Thalhofer, Bibliothek der Kirchenväter (in Index). to the sons of man; and in the hour when the sons of man transgress sins less vital, He smites the fruits of the earth, 4 See Coptic Apocrypha , p. 243: "the fruit of the earth is little because of the sins of man." because of (the sins of) the sons of man, as it is said. "Cursed is the ground for thy sake" ( ibid. 17).
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CHAPTER XV THE TWO WAYS [17 A . i.] R ABBI E LIEZER said: I heard with my ear 1 See Isa. 5:9, and note the Targum thereon. R. Eliezer ben Hyrkanos was held to be worthy of being endowed with the Holy Spirit; see T.J. Sotah (end) and T.B. Synhedrin, 11a; Jalkut, Job, § 919. the Lord of hosts speaking. What did He speak? He said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30:15). The Holy One, blessed be He, said: Behold, these two ways 2 The theme of this chapter of our book is the Jewish doctrine of the Two Ways, the ways of good and evil, or of life and death. Adam did not keep the "way of life" (see supra , p. 85); he disobeyed God by taking of the fruit of the tree of "good and evil." The "Way of Life" in Paradise was guarded by the Cherubim, and the earthly way of "good and evil" is likewise in the charge of angels, good and evil. Slavonic Enoch xxx. 15 connects the "two ways" with Adam before his disobedience. On the "Two Ways" see Jewish Sources of the Sermon on the Mount , pp. 239 ff. See also Gen. Rab. 21:5. The Christian literature has also its doctrine of the Two Ways; see the Apostolic Constitutions , vii. 1; Epistle of Barnabas xviii.–xx.; Hermas, Mand. vi. 2; Pseudo-Clementine Homilies, v. 7; and for "Heaven and Hell" see the Revelation of Peter (ed. Robinson and James, 1892, pp. 48 ff.). See also Test. XII Pat., Asher i. 3, with Charles' note in loc . Some of the printed texts read "two words" instead of "two ways." The latter is, of course, the correct reading; see Jalkut, Job, loc. cit . have I given to Israel, one is good, the other is evil. The one which is good, is of life; and the one which is evil, is of death. 3 See T.B. Joma, 38b. The good way has two byways, one of righteousness and the other of love, and Elijah, 4 On Elijah in Jewish literature see supra , p. 2, note 7; J.E . v. 122 ff.; Schechter, Aspects of Rabbinic Theology , p. 288. be he remembered for good, is placed exactly between these two ways. 5 i.e . the ways leading to life and death. When a man comes to enter (one of these ways), Elijah, 6 See supra , p. 95; T.B. Kiddushin, 70a; Ruth Rab. 5:6. On Elijah's work see Seder ‘Olam Rab. 17 be he remembered for good, cries aloud concerning him, saying, "Open ye the gates, that the righteous nation which keepeth truth may enter in" (Isa. 26:2). And there cometh Samuel the prophet, and he places himself between these two byways. 1 Samuel, like Elijah, sought to reconcile God and man. On Samuel in Rabbinic literature see J.E . xi. 7. On the idea in our Midrash see 1 Sam. 2:26; according to this text, Samuel grew in favour with God and man. The favour of God is the result of "righteousness," whilst the favour of man is due to "love" between man and his fellow. He says: On which of these (two byways) shall I go? If I go on the way of righteousness, then (the path) of || love is better than the former; if I go on the way of love, (the way) of righteousness is better: but I call heaven and earth to be my witnesses 2 This expression is very common in the Tanna de bê Elijahu. that I will not give up either of them. 3 The first editions add here: "but I will take them for myself." See Eccles. 7:18.
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The Holy One, blessed be He, said to him: Samuel ! Thou hast placed thyself between these two good byways. By thy life! I will give to thee three good gifts. This teaches thee that everyone who doeth 4 The first editions read "who desireth and doeth," instead of "doeth." Luria suggests "pursueth." righteousness and sheweth the service of love, shall inherit three good gifts, and they are: life, righteousness, and glory, as it is said, "He that followeth after righteousness and love, findeth life, righteousness, and glory" (Prov. 21:21). It is only written here (in the text): "He findeth life, righteousness, and glory." 5 This sentence is missing in the printed editions.
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(Leading) to the way of evil, there are four 6 Cf. the three sins of Israel mentioned by Amos 2:6 and the four calls of Wisdom in Prov. 1:20 ff. doors, and at each door seven angels 7 The first editions read: "seven watchers, angels, are sitting," i.e . guardian angels. are standing—four without, and three within. The (angels) without are merciful, and those within are cruel. When a man comes to enter, 8 The first editions add: "the first door." the merciful angels go to meet him and say to him: What hast thou to do with the fire yonder? What hast thou to do with those glowing coals? 9 The first editions read: "Why wilt thou enter into the midst of this fire? Why wilt thou enter among the uncircumcised and the glowing coals?" Luria reads "flames" instead of "uncircumcised." The picture of Gehenna in our context may be suggested by the "swords of flaming fire" in the hands of the Cherubim guarding Paradise. The "flaming fire" is outside Paradise. For the "everlasting fire" in the New Testament see Matt. xxv. 41; the old editions ( e.g . Amsterdam) read הרים , "mountains," instead of "wicked." Listen to us and repent. 1 Or "return"; possibly the word implies " repent and return ." If he hearken to them and repent, behold it is well, and if not, he says to them: 2 The first editions read here: "If he hearken to them it is well; and if not, verily they say to them: Amongst them (yonder) there is no life." Our MS. has undoubtedly the better reading. Amongst them (yonder) let my life (be). || They say to him: Thou hast entered the first door; do not enter the second door. When he comes to enter the second door, the merciful angels go to meet him and say to him: What benefit is it to thee to be erased 3 The first editions read: "to be removed." from the Torah of thy God? 4 The first editions omit the next sentence and read instead: "that they ( i.e . the good angels) should call thee ‘Unclean,' and that they should flee from thee." Would it not be better to be inscribed in the Torah of thy God? Hearken unto us and repent. If he listen to them and repent, it is well; and if not, he says to them: 5 See note 2 above. With them yonder let my life (be). They say to him: Behold thou hast entered the second door, do not enter the third door. When he is about to enter the third door the merciful angels go to meet him and say to him: 6 The first editions read, instead of our text, the following: "Why wilt thou be erased from the book of life? Is it not better for thee to be inscribed (therein) rather than to be erased (therefrom)? Hearken unto us, and repent. If he listen to them, it is well; and if not, woe to him and to his head!" See Wisdom i. 13. What benefit is to thee that they ( i.e . the good angels) should flee from thee and call thee "Unclean"? Would it not be better that they should call thee "Pure One" and not "Unclean"? Hearken to us and repent. If he hearken unto them, behold, it is well; and if not, he says unto them: With them (yonder) let my life (be). They say to him: Behold thou hast entered the third door; do not enter the fourth door! When he is about to enter the fourth door the merciful angels go to meet him and say to him: Behold, thou hast entered these doors, and thou hast not hearkened nor returned. 7 The translation might also be, "repented." See Jalkut, Job, loc . cit . Thus far the Holy One, blessed be He, receives || the penitent; thus far the Holy One, blessed be He, pardons 1 The first editions add "sins." and forgives, 2 See T.B. Joma, 86b, and T.B. Rosh Ha-Shanah, 16a. and every day He says: Return, ye children of man, as it is said: 3 The first editions read, instead of our quotation, the following: "‘Return, ye backsliding children' (Jer. 3:14). If man hearken unto them, it is well; and if not, woe to him and to his destiny!" "Thou turnest man to contrition" 4 Or "destruction." See T.B. Chagigah, 16a, for an instance of repentance even after death; see also Jalkut Makhiri, Ps. 91:18, and infra , p. 341. (Ps. 90:8).
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The cruel angels 5 See Prov. 17:11 and cf. Shocher Tob, Ps. 1:22, p. 11b, and cf. Justin Martyr, Dialogue with Trypho , cv., on the "evil angel taking our soul." See also Hippolytus ( Against Plato . ed Lagarde, p. 69). say: Since he would not hearken to the first (angels), let us cause his spirit to depart, as it is said, "Let his spirit go forth, let him return to his earth" ( ibid. cxlvi. 4). And concerning them 6 The unrepentant. (the Scripture) says: 7 The printed texts omit the quotation from Ex. 20:5 and conclude the quotation from Job 33:29 with the word "work," adding "etc." "Upon the third and upon the fourth generation of them that hate me" (Ex. 20:5); and another verse says: "Lo, all these things doth God work, twice, yea thrice, with a man" (Job 33:29). And thus He calls to Eliezer. 8 Luria thinks that probably the text originally ended with a reference to Samuel. The first editions agree with our MS. and read "to Eliezer," indicating Rabbi Eliezer ben Hyrkanos, whose name also occurs at the beginning of the chapter.
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The Holy One, blessed be He, said: Eliezer ! Thou hast made thyself like a threefold cord, 9 The printed texts omit the quotation from Eccles. 4:12. Some of the texts read, "Hast thou made thyself?" etc. The threefold cord is Torah, Divine Worship, and Loving Service. R. Eliezer had acquired Torah, and devoted his life to the service of God; and by his action to his brothers he rendered loving service to them. The reference to Samuel would be just as likely. as it is said, "And a threefold cord is not quickly broken" (Eccles. 4:12). I also will apply to thee this verse: "Thou shalt be perfect with the Lord thy God" (Deut. 18:13). Do not read thus, but: "Thou shalt be perfect before 10 In the MS. the texts "with the Lord" are identical. This is clearly due to an error of a copyist. See Jalkut, Deut. § 919, and cf. Siphrê, Deut. § 173. I have followed the reading of the Pesikta Ẓutarta, p. 30b. the Lord thy God."
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CHAPTER XVI THE SERVICE OF LOVING-KINDNESS [17 B . ii.] T HE world rests upon three things: upon the Torah, upon Divine Worship, and upon the service of loving-kindness. 1 See Aboth 1:2; Pesikta Rabbathi, 5 p. 15b; and cf. supra, p. 89, and infra, p. 122.
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"Upon the Torah," whence do we know (this)? Because it is written, "If my covenant 2 God's covenant is the Torah; see T.B. Sabbath, 33a; cf. T.B. Pesachim, 54a; and T.B. Nedarim, 32a. The argument by analogy afforded by comparing similar words in two different verses of Scripture is known as "Geẓerah Shavah," and is employed here. For examples see Levy, N.H.W. i. 320 f.; and cf. Bacher's Terminologie, i. s.v. pp. 13 ff. of day and night stand not" (Jer. 33:25); and (another text) says, "This book of the Torah shall not depart out of thy mouth, 3 The rest of the verse is omitted by our MS.; it occurs in the first editions. The MS. adds the paragraph following dealing with the service of loving-kindness. but thou shalt meditate therein day and night " (Josh. 1:8). Whence do we know (that the world rests) upon the service of loving-kindness? Because it is said, "For I desired love, || and not sacrifice" (Hos. 6:6). Whence do we know (that the world rests) upon Divine Worship? Because it is written, "And the prayer of the upright is his delight" 4 Luria thinks that the text should read: "(The world rests) upon Divine Worship. What is this (Worship)? Prayer." The preceding part of the verse quoted reads: "The sacrifice of the wicked is an abomination to the Lord, and the prayer of the upright is his delight " (Prov. 15:8). In Mal. 2:13 "delight" is used instead of "offering." On this theme see Aboth de R. Nathan ( a ) iv. p. 9b; T. J. Megillah 3:7. 74b; Num. Rab. 12:12. The ethical lesson here is noteworthy: knowledge of God's Law must find expression, on the one hand, in Divine Worship, and, on the other, in the service of loving-kindness to humanity. Judaism claims to be the highest expression of religious truth, and stands or falls by the ethical teaching it enunciates. (Prov. 15:8). 5 The first editions add: "What is the Divine Worship? Prayer, for thus we find in Daniel, to whom Darius said: ‘Thy God whom thou servest continually, he will deliver thee' (Dan. 6:16). Was there any Divine Worship in Babylon? But this (refers to) Prayer."
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Whence do we learn of the service of loving-kindness for bridegrooms? We learn (this) from the Holy One, blessed be He; for He Himself bestowed loving-kindness upon Adam and his help-mate. The Holy One, blessed be He, said to the ministering angels: Come ye and let us show loving-kindness to Adam and his help-mate. The Holy One, blessed be He, descended with the ministering angels to show loving-kindness to Adam and his help-mate. 1 In the Garden of Eden; see supra, pp. 88 ff. The Holy One, blessed be He, said: More beloved unto Me is the service of loving-kindness than sacrifices and burnt-offering which Israel, in the future, will bring on the altar before Me, as it is said, "For I desired love, and not sacrifice" (Hos. 6:6). 2 See supra, pp. 76, 84, 89, for the idea that the world rests on love. Here the stress is on " I desired ," since God's desire or will is the cause of the world's existence. The bridegroom is especially mentioned, because the study of the Torah is to be set aside in order to render the service of loving-kindness to the bride and bridegroom. The Jewish teachers did not encourage celibacy; neither was the cult of virginity considered a desirable element in religion, as was the case in the Christian Church. It is possible that the emphasis laid on the Divine participation in Adam's nuptials was intended to counteract the attitude of the Church towards marriage; see I Cor. vii. 8; Matt. xix. 10, 12. This section in our book should be compared with the latter part of Chapter XII.; see also Pesikta de R. Kahana, p. 172b (end).
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Rabbi José said: From whom do we learn of the seven days of banquet? 3 At a wedding. The marriage feast is mentioned in the parables of the N.T.; see Matt. xxii. 2 ff. From our father Jacob. 4 See Nachmanides on Gen. 29:27; and cf. T.J. Kethuboth 1:1, p. 25a, and Jalkut, Judges, § 70. For when our father Jacob married Leah, he made a banquet with rejoicing for seven days, as it is said, "Fulfil the week 5 See Pal. Targum, in loc. of this one" (Gen. 29:27). 6 The first editions add: "And all the men of the place were gathered together to render loving service to Jacob, as it is said: ‘ And Laban gathered together all the men of the place, and made a feast' (Gen. 29:22). The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant. I will deal kindly and give you your reward in this world, because there is no reward for evil-doers in the world to come, as it is said, ‘Because by him the Lord had given victory unto Syria' (2 Kings 5:1), and he received his reward."
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Rabbi Simeon 1 The first editions read: "Shemajah." said: Our father Abraham wrote (in his will and bequeathed) all that he had as an inheritance 2 See infra, p. 215; and cf. T.B. Baba Bathra, 130a. Isaac was destined to be Abraham's heir according to God's promise; see Gen. 15:4. The first editions omit the quotation, Gen. 25:5. to Isaac, as it is said, "And Abraham gave all that he had unto Isaac" ( ibid. xxv. 5). He took the document and gave it into the hands of Eliezer, his servant, (who) said, Since the document is in my hand all his money is in my hand, 3 The words of Eliezer are not in the first editions. so that he might go and be recommended 4 By the will of Abraham everything in his possession passed to Isaac. This circumstance would be appreciated by the family of Rebecca. See Gen. Rab. 59:10. (thereby) in his 5 Abraham's. father's house and with his family.
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From Kirjath || Arba unto Haran was a journey of seventeen days; and in three hours 6 The "shortening of the way" occurs also in the Gospel of Pseudo-Matthew xxii. ( A.N.C.L . xvi. p. 38), and see A.R.W. xvi. p. 169. the servant came to Haran. He was astonished in his mind 7 Lit. "heart." and he said: This day I went forth, and this day I arrived, as it is said, "And I came this day unto the fountain" ( ibid. xxiv. 42).
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Rabbi Abbahu said: The Holy One, blessed be He, wished to show loving-kindness to Isaac, and he sent an angel 8 See Gen. 24:7, and cf. Gen. Rab. loc. cit. before Eliezer; and the way was shortened for him, so that the servant came to Haran in three hours.
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And everything 9 Cf. Luria's reading based on Jalkut Makhiri, Ps. 62:5. is revealed before the Holy One, blessed be He. A daughter of kings, 10 See Midrash Haggadol, Gen. c. 367. For Bethuel as king see Jalkut, Gen. § 109, and Sopherim 21 (ed. Müller) p. 304, n. 46. who in all her life had never gone forth to draw water, went out to draw water in that hour. And the girl, who did not know who the man 11 The reading in the Jalkut loc. cit ., is: "And the girl knew not man." This reading is probably due to Gen. 24:16. Clement of Alexandria gives a parallel Haggadic interpretation in his Strom . iv. 25. was, accepted (the proposal) to be married to Isaac. Why? Because she had been destined 1 See Targum Onkelos to Gen. 24:14. for him from his mother's womb, 2 i.e. from his birth. The first editions read: "from her mother's womb." as it is said, "In the balances they will go up, they are together lighter than vanity" 3 Cf. Lev. Rab. 29:8, Gen. Rab. 59:9, T.J. Bezah v. 2, 63a. (Ps. 62:9).
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Laban and Bethuel answered: Since (this) word has come forth from the mouth of the Almighty, we cannot prevent it, as it is said, "Then Laban and Bethuel answered and said, The thing proceedeth from the Lord: 4 The MS., the Midrash Haggadol, Gen. c. 368, and the first editions end the quotation here, and add: "etc." we cannot speak unto thee bad or good" (Gen. 24:50). "Behold, Rebecca is before thee; take her and go" ( ibid. 51).
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The servant arose early in the morning and saw the angel standing and waiting for him in the street. He said to them: 5 Eliezer is speaking to Laban and his friends. "Do not hinder me, 6 The MS. ends the quotation here; the first editions continue the verse, and then the printed texts read: "Behold he is in the street, waiting for me. They ate and drank at Rebecca's banquet, as it is said." for the Lord hath prospered my way" ( ibid. 56). For behold, the man who came with me yesterday, he has prospered my way; behold, he is standing || and waiting for me in the street, 7 The Midrash Haggadol, Gen. c. 370, refers here to the "angel" who accompanied Eliezer. as it is said, "And he said to them, Do not hinder me, for the Lord hath prospered my way." They ate and drank at Rebecca's (bridal) banquet. 8 The first editions add parts of verses 54 and 56 of Gen. 24 Like a precentor, who is standing and blessing the bride in her bridal canopy, 9 See Midrash Haggadol, Gen. loc. cit. ; and cf. supra, pp. 89 f., and see Kallah 1, and Tosaphoth, Kethuboth, 7b, s.v. שנאסר . so they stood and blessed Rebecca their sister (wedded) to Isaac, as it is said, "And they blessed Rebecca, and said unto her, Our sister…" ( ibid. 60). 10 This was a marriage by proxy. The Rabbis differ as to whether the nuptial benedictions can be said only in the presence of the bride and bridegroom; see R. Nissim on T.B. Sukkah, 25b, and RITBA on Kethuboth, 8a.
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At six hours of the day 11 i.e. at noon, twelve o'clock. See Midrash Haggadol, Gen. c. 371, for a parallel text. the servant went forth from Haran, and he took Rebecca and Deborah her nurse and made them ride upon the camels. So that the servant should not be alone with the maiden (Rebecca) by night, the earth was contracted 1 The Pal. Targum on Gen. 24:61 states: "And as the way was shortened for him in his journey to Paddan-Aram, so was it shortened for him on his return, so that in one day he went and in one day he returned." before him, and in three hours the servant came to Hebron at the time of the prayer of the afternoon-evening. 2 i.e. at 3 p.m. The MS. reads: "the afternoon of the evening." The first editions read "afternoon." Midrash Haggadol, loc. cit ., has "evening." The word "Minchah" is used to designate the "afternoon prayer" or the "afternoon offering"; see Jastrow, T.D. 779a. And Isaac had gone forth to say the afternoon-evening prayer, as it is said, "And Isaac went forth to meditate in the field towards even" ( ibid. 63). 3 The first editions add: " Meditation (Sichah) is nought else save prayer, as it is said, ‘A prayer of the afflicted, when he is overwhelmed and poureth out his complaint (Siach) before the Lord'" (Ps. 102:1). See Rabbinic Philosophy and Ethics, p. 84. Gen. Rab. 68:9 quotes here Ps. 142:2, instead of Ps. 102:1 as above.
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